A DICTIONARY OF
CHINESE BUDDHIST TERMS
A DICTIONARY
OF
HINESE BUDDHIST TERMS
WITH SANSKRIT AND ENGLISH EQUIVALENTS
AND A SANSKRIT'PALI INDEX
COMPILED BY
WILLIAM EDWARD SOOTHILL
M.A. OxoN, Hox. M.A. Cantab.
late Professor of Chinese Language and Literature, Oxford University
AND
LEWIS HODOUS
Professor of the Philosophy of Religion, Hartford Seminary Foundation, Hartford, Conn.
LONDON
KEG AN PAUL, TRENCH, TRUBNER & CO., LTD.
HOUSE: CARTER. LANE, E.C.
1937 "
PBmTED IN GREAT BRITAIN BY
STEPHEN AUSTIN AND SONS, LTD*, HERTFORD
TABLE or CONTENTS
PAGE
Peefaces ............ vii
Method and Notes . . . . . . . . . . xiii
Index of Classietcation by Steokes ....... xiv
List of the Chinese Radicals . . . . . . . , xv
Chinese Chaeactees with RadicaSs<j^'o^ basics' Identified . . . xvii
COREIGENDA . . . ^ . . . . . . . . . xix
A Dictionary of Chinese Buddhist Terms, arranged according to the
NUMBER OF STROKES : CHINESE— SANSKRIT— ENGLISH . . . . 1
Indexes : —
1. Sanskrit and Pali with page and column reference to the 493
Chinese . . . . . . ....
2. Non-Sanskrit Terms (Tibetan, etc.) . ... . . 509
PROFESSOR SOOTHILL’S PREFACE
A s compilers of the first Dictionary of Chinese Mahayana Terms, we are far from
considering our attempt as final. Our desire has been to provide a key for the
student with which to unlock a closed door. If it serv^es to reveal the riches of the
great Buddhist thesaurus in China, we will gladly leave to others the correction and
perfecting of our instrument. It was Dr. E. J. Eitel, of the London Mssionary
Society, who over sixty years ago, in 1870, provided the first means in English of
studying Chinese Buddhist texts by his Handbook for the Student of Chinese Buddhism,.
It has been of great service ; but it did not deal frith Chinese Buddhist terminology
in general. In form it was Sanskrit-Chinese-English, and the second edition
unhappily omitted the Chinese-Sanskrit Index which was essential for the student
reading the Chinese Sutras.^
Lacldng a dictionary of Chinese Buddhist terms, it was small wonder that the
translation of Chinese texts has made little progress, important though these are to
the understanding of Mahayana Buddhism, especially in its Ear Eastern development.
Two main difficulties present themselves: first of all, the special and peculiar use
of numerous ordinary Chinese terms ; and, secondly, the large number of transliterated
phrases.
In regard to the first difficulty, those who have endeavoured to read Chinese
texts apart from the apprehension of a Sanskrit background have generally made a
fallacious interpretation, for the Buddhist canon is basically translation, or analogous
to translation. In consequence, a large number of terms existing are employed
approximately to connote imported ideas, as the various Chinese translators understood
those ideas. Various translators invented different terms ; and, even when the same
term was finally adopted, its connotation varied, sometimes widely, from the Chinese
term or phrase as normally used by the Chinese. For instance, hlesa undoubtedly
has a meaning in Sanskrit similar to that of ^ Ig, i.e. affliction, distress, trouble.
In Buddhism affliction (or, as it may be understood from Cliinese, the afflicters,
distressers, troublers) means the passions and illusions; and consequently /aw-nao
in Buddhist phraseology has acquired this teehrdcal connotation of the passions and
illusions. Many terms of a similar character will be noted in the body of this work.
Consequent partly on this use of ordinary terms, even a well-educated Chinese without
a knowledge of the technical equivalents finds himself unable to understand their
implications.
’ A reprint of the second edition, incorporating a Chinese Index, was published in Japan in 1904,
but is very scarce.
viii PROFESSOE SOOTHILL’S PREFACE ^ ^ ^ ^ ^ ^ ^ ^
A difficulty equally serious is the transliteration of Sanskrit, a difficulty rendered,
far greater by the varied versions of many translators. Take, for instance, the word
“ Buddha ” and its transliteration as fft; M # HI, W- M> ^ ^ It, ® K?
« PS, fi It, and so on. The pages of the Chinese canon are peppered with
such transliterations as these from the Sanskrit, in regrettable variety. The position
resembles that of Chinese terminology in Modern Science, which was often trans-
literation twenty or thirty years ago, when I drew the attention of the Board of
Education in Peking to the need of a regulated terminology for Science. Similarly, in
pages devoid of capitals, quotation-marks, or punctuation, transliterated Sanskrit-
into-Chinese may well seem to the uninitiated, whether Chinese or foreign, to be
ordinary phrases out of which no meaning can be drawn.
Convinced, therefore, that until an adequate dictionary Avas in existence, the
study of Far Eastern Buddhist texts could make little progress amongst foreign
students in China, I began the formation of such a work. In 1921 I discov^ered in
Bodley’s Library, Oxford, an excellent version of tlie SI P ^ ^ Fan I Ming I Chi,
i.e. Translation of Terms and Meanings, composed by S Fa-yiin, circa the tenth
century a.d. At the head of each entry in the volume I examined, some one, I know
not whom, had written the Sanskrit equivalent in Sanskrit letters. These terms
were at once added to my own card index. Unhappily the writer had desisted from
his charitable work at the end of the third volume, and the remaining seven volumes
I had laboriously to decipher with the aid of Stanislas Julien’s Methode po^ir decMjfrer
et transcrire les noms sanserifs qui se rencontrent dans les livres chinois, 1861, and various
dictionaries, notably that of Monier Williams. Not then possessed of the first edition
of Eitel’s Handbook, I also perforce made an index of the whole of his book. Later
there came to my knowledge the admirable work of the Japanese E # Oda
Tokund in his ^ ; and also the Chinese version based upon it of T IM #
Ting Fu-pao, called the ^ A in sixteen volumes ; also the f® ^ M H
in one volume. Apart from these, it would have been diflficult for Dr. Hodous and
myself to have collaborated in the production of this work. Other dictionaries and
vocabularies have since appeared, not least the first three fascicules of the Hob ogirin,
the Japanese-Sanskrit-French Dictionary of Buddhism.
Wlien my work had made considerable progress. Dr. Y. Y. Tsu called upon me
and in the course of conversation mentioned that Dr. Hodous, of Hartford Theological
Seminary, Connecticut, U.S. A., who had spent many years in South China and studied
its religions, was also engaged on a Buddhist Dictionary. After some delay and
correspondence, an arrangement was made by which the wmrk was divided between
us, the final editing and publishing being allotted to me. Lack of time and funds
has prevented our studying the Canon, especially historically, or engaging a staff of
competent Chinese Buddhist scholars to study it for the purpose. We are consequently
all too well aware that the Dictionary is not as perfect or complete as it might be.
PRQFESSOE SOOTHILL’S PREFACE ix
Nevertheless, it seems better to encourage the study of Chinese Buddhism as early
as possible by the provision of a working dictionary rather than delay the publication
perhaps for years, until our ideals are satisfied — a, condition which might never be
attained.
We therefore issue this Compendium— for it is in reality more than a Dictionary-
in the hope that many will be stimulated to devote time to a subject which presents
so fascinating a study in the development of religion.
My colleague and collaborator. Dr. Hodous, took an invaluable share in the draft
of this work, and since its completion has carefully read over the whole of the typed
pages. It may, therefore, be considered as the common work of both of us, for which
we accept a common responsibility. It seemed scarcely possible for two men living
outside China, separated by 2,000 miles of ocean, and with different mentalities and
forms of expression, to work together to a successful conclusion. The risky experiment
was hesitatingly undertaken on both sides, but we have been altogether happy in
our mutual relations.
To Dr. F. W. Thomas, Boden Professor of Sanskrit, Oxford University, I am
deeply indebted for his great kindness in checking the Sanskrit terminology. He is
in no way responsible for the translation from the Chinese ; but his comments have
led to certain corrections, and his help in the revision of the proper spelling of the
Sanskrit words has been of very great importance. In the midst of a busy life, he
has spared time, at much sacrifice, to consider the Sanskrit phrases throughout the
entire work, except certain additional words that have since come to my notice. As
an outstanding authority, not only on the Sanskrit language, but on Tibetan Buddhism
and the Tibetan language, his aid has been doubly welcome. Similarly, Dr. Hodous
wishes specially to thank his colleague at Trinity College, Hartford, Conn., Dr. LeRoy
Carr Barret, for the generous assistance he I’endered in revising the Sanskrit terms in
his section of our joint work, and for his well-considered and acceptable comments
and suggestions.
Dr. Lionel Giles, Keeper of the Department of Oriental Printed Books and MSS.,
British Museum, illustrious son of an illustrious parent, has also our special appreciation,
for he magnanimously undertook to read the proofs. He brings his own ripe scholarship
and experienced judgment to this long labour; and the value and precision of the
Dictionary will undoubtedly be enhanced through his accurate and friendly supervision.
Next, we would most gratefully acknowledge the gift of Mrs. Paul de Witt
Twinem, of Trenton, New Jersey, U.S.A. She has subscribed a sum of money which
has made the pubhcation of our work possible. To this must be added further aid
in a very welcome subvention from the Prize Publication Fund of the Royal Asiatic
Society. Such a practical expression of encouragement by fellow-orientafists is a
matter of particular gratification.
X
PROFESSOR SGOTHILL’S PREFACE
Our thanks are due to Zu-liang Yih H M who with accuracy, zeal, and
faithfulness has ^written the large number of Chinese characters needed. To the
Hon. Mrs. Wood I am grateful for help in the exacting task of transcribing. As to
my daughter. Lady Hosie, I have no words to express my personal indebtedness to
her. Without her loving and unflagging aid as amanuensis, I should have been unable
to finish my part in this work, wliich — so the authors hope — will once again demonstrate
the implicit and universal need of the human spirit for religion, and its aspirations
towards the Light that “ lighteth every man that cometh into the world ”.
Oo^ord, England, 1934.
W. E. SOOTHILL.
PROFESSOR HODOUS’S PREFACE
A FTER the Dictionary went to press, Professor Soothill died. The work on the
Dictionary, however, was completed. For ten years we worked together, he at
Oxford and I at Hartford, and the manuscript crossed the Atlantic four times. During
his semester in New York as Visiting Professor in Columbia University and on rny
brief visit to Oxford, we had opportunity to consult together on some outstanding
problems. The work of organizing the material and harmonizing the differences was
done by Professor Soothill. He was well equipped to undertake the task of producing
a Buddhist Dictionary, having a thorough knowledge of the Chinese language. His
Pocket Chinese Dictionary is still in use. He knew Chinese culture and religion. He
possessed a keen sense for the significant and a rare ability to translate abstruse ter ms
into terse English. But even more valuable was his profound insight into and deep
sympathy with the religious life and thought of another people.
The text and the indexes were again finally revised during his last long illness
by Lady Hosie under his supervision. He was able also to appreciate the kind
collaboration of Dr. Lionel Giles on the earlier proof-sheets. But his death meant a
vastly increased amount of work for Dr. Giles who, on the other side of the Atlantic
from myself, has had to assume a responsibUity quite unexpected by himself and by us.
For two to three years, with unfailing courtesy and patience, he has considered and
corrected the very trying pages of the proofs, while the Dictionary was being printed.
He gave chivalrously of his long knowledge both of Buddhism and of the Chinese
literary characters. He adds yet another laurel to the cause of Chinese learning and
research. And in the same way Professor F. W. Thomas bore the brunt of the Sanskrit
proof-reading. We have indeed been fortunate to have had our work checked in extenso
by such exacting scholars.
To Sir E. Denison Ross, who kindly looked over the proofs, and added certain
welcome corrections, our thanks are due. Also we would wish to acknowledge
the help of Mr. L. M. Chef deviUe, who, putting his experience of various Oriental
languages at our disposal, made many helpful suggestions, especially as regards
the Indexes. Nor do we forget the fidelity and careful work of the printers, Messrs.
Stephen Austin and Sons, who collaborated with us in every way in our desire to
produce a volume a httle worthy of its notable subject.
Our object is well expressed by my late colleague. The difiiculties in the production
of the book were not small. Buddhism has a long history. Its concepts were impregnated
by different cultures, and expressed in different languages. For about a thousand years
xii PBOFESSOR HODOUS’S PREFACE
Buddhism domiuated the thought of China, and her first-rate minds were occupied
with Buddhist philosophy. For a period it lagged ; but to-day is in a different po>sition
from what it w'as a generation ago. Buddliism is no longer a decadent religion and
in certain countries it is making considerable progress. It is therefore to be hoped
that this Dictionary wiU help to interpret Chinese culture both through the ages and
to-day.
Lewis Hodous.
\ Hmi for d-s Gotmedmd, 1937.
METHOD AND NOTES
1. The rule adopted has been to arrange the terms, first, by strokes, then by
radicals, i.e. : —
(a) By the number of strokes in the initial character of a term; then,
(b) According to its radical.
Thus ® will be found under seven strokes and under the i radical ; ^ under eight
strokes and the / radical ; ^ under thirteen strokes and the radical. A page
index is provided showing where changes in the number of strokes occur.
2. A list of difficult characters is provided.
3. An index of the Sanskrit terms is given with references to the Chinese text.
4. A limited number of abbreviations have been used, which are self-evident,
e.g. tr. for translation, translator, etc. ; translit. for transliteration, transliterate,
etc. ; abbrev. for abbreviation ; intp. for interpreted or interpretation ; u.f. for
used for. “ Eitel ” refers to Dr. Eitel’s Handbook of Chinese Buddhism ; “ M.W.” to
Monier-Williams’ Sanskrit-English Dictionary ; “ Keith ” to Professor A. Berriedale
Keith’s Buddhist Philosophy ; “ Getty ” to Miss Alice Getty’s The Gods of Northern
Buddhism ; B.D. to the ^ :A: -ft ; B.N. to Bunyiu JSTanjio’s Catalogue.
5. Where characters are followed by others in brackets, they are used alone
or in combination ; e.g. in d* # (E the term -p # may be used alone or in
full + # E
6. In the text a few variations occur in the romanization of Sanskrit and other
non-Chinese words. These have been corrected in the Sanskrit index, which should be
taken as giving the correct forms.
In this Dictionary it was not possible to follow the principle of inserting hyphens
between the members of Sanskrit compound words.
One Stroke
2 .
3.
4.
5.
;
z,
i
Two Strokes
7. 2;;^
8 .
9- A
10 - ;l
11. X
12. y\
13 n
14. h~*
16. :(
16 . JL
17. u
18. JJ
- II
19. ^
20. >*7
21- t
22. c:
23. XT
24. -p
25. [>
26. Ji
- Q
27.
28. ^
29. X
LIST or RADICALS
Three Strokes
30. p
31. □
32. ±
.. i
33.
34. X
35. ^
36. ^
37. ^
38.
39.
40.
41.
42.
43.
X
3J
7C
3}
jl
44.
A*
45.
46.
Oj
47.
ill
33
{«
33
({
48.
X
49.
a
50.
rti
51.
X
62.
£
53.
r
54.
55.
A
56.
A
67.
68
3
85
7jC
33
33
33
M.
33
i
59.
86.
A
60.
7
53
our
Strokes
87.
X
61.
33
/Ti
33
- 88.
53
89.
it
62.
90.
A
63.
91.
A
64.
X
92.
A
35
!
93.
X
65.
94.
A
66.
33
55
A:
Five Strokes
67.
95.
68.
A
96.
X
69.
At
35
s
70.
A
97.
71.
A
98.
K
72.
H
99.
A
73.
0
100.
A
74.
101.
75.
A
102.
0
76.
A
103.
M
77.
ib
104.
r
78.
y
105.
35
A
106.
0
79.
107.
80.
108.
M
81.
Jt
109.
0
82.
^ V ::: :
33
CXI ;V'.;
83.
ft
110.
A
84.
111.
A
112 . ^
113. 7it
» I
» I
114. ]i5
115. ^
116. %
117.
Six Strokes
118. Yj*
?5
119. ^
120 .
121 . ^
55
122 . ^
” Jh
tut
??
P^1
5 ?
123. ^
124.
125-2^
126. ]]fj
127. ^
128. ^
129.:
130. ^
» I
131. g
132.
133. ^
134. Q
LIST OF
RADICALS
135. ^
163. g
136. ^
163. (R)
137. ^
164. g
138. ^
165. 51
139. -g,
166. ^
140. j}lljl
Eight Steokes
55 ^
167. ^
?>
168. ^
141. 1^
”
142. ^
169.
jk
170. ^
144 .
55 R (L)
145. ^
171. ^
55 1
172. .g
146. jfl]
173. ff
'm
5 ?
„ ^
Seven Steokes
174. ^
147. J,
17S. ^
148. ^
Nine Strokes
149. ®
176. g
150. ^
177. ^
151. g
178. $
152. ^
179.
153. ^
180. ^
154. 0
181. g
155. ^
182.
156. ^
183. ^
157. jg.
184. ^
158. ^
5 , 1
159. ^
185. “gf
160. ^
186. ^
161. Jg
Ten Strokes
162. ^
187. H
’’ Xw ■
188.
189.
190.
191. j^j
192. tg
193. ^
194.
m
Eleven Strokes
195.
196.
197.
198.
199.
200 .
Twelve Strokes
201. ^
202 . ^
203.
204.
Thirteen Strokes
205. H
206. f{
207.
208. a
Foueteen Steoees
209. %
:3r"r
210 . ^
Fifteen Strokes
211 .
Sixteen Strokes
212. f|
Seventeen Strokes
214.
CHARACTERS
ARRANGED
Strokes
Radical Page
Strokes
Radical Page
2.
1
10a
5- ^
102
197b
Jl
5
20a
6.
8
199a
T
6
20a
8
199b
A
4
80b
10
201b
5
80b
10
201b
7
81a
11
202b
ji
16
81a
dt
12
202b
X
29
82a
#
13
203a
4. ;f;
1
103a
Fb!
24
203a
n
3
112a
26
203a
7
112a
¥
51
212b
S
7
112a
85
241b
7
112a
10
230a
10
143a
10
230a
45
148b
18
261a
E
49
148b
IP
26
233a
5. ^
1
164a
30
233b
R
1
164a
57
236b
B
1
164a
80
241a
4
165b
8. ^
6
248a
m
17
166b
7
249a
4b
21
168a
7
249a
26
168b
m
11
250a
28
168b
17
250b
37
184b
36
263b
37
184b
38
253b
48
186a
64
260a
TR
50
186a
m
72
262a
¥
51
187b
M
75
263b
%
57
187b
^ 115
276a
*
102
197b
w
130
278a
102
197b
130
278a
i=il
tXJCt
WITH RADICALS NOT EASILY
ACCORDING TO THE NUMBER OF
Strokes Rabical Page
8. ^ 145 280a
9. ^ 13 297a
24 297b
38 299b
0 50 300b
liia 52 301a
.64 302b
73 304a
99 308b
114 311a
130 311b
* ^
10. ^ 4 320a
^ 12 322a
® 14 322b
^ 35 323a
115 335a
130 336b
11. ^ 5 341a
^ 32 345a
^ 32 345a
60 349a
73 362b
73 352b
^ 93 358b
^ 95 369b
Hr 102 361a
122 362b
12. ^ 19 367b
24 368a | 15
30 368a
32 369b
67 374a
Strokes
12 . ^
f=$
13
14.
IDENTIFIED
STROKES
Radical Page
72 374a
76 376b
87 383b
103 383b
136 387a
^ 140 387a
143 390a
166 392b
6 395a
19 395b
19 396a
30 396a
73 402b
H 76 403a
^ 75 402h
|g 128 410a
30 421b
33 422a
36 422b
62 424a
68 424a
73 424a
89 426b
103 426b
134 428a
136 428a
140 428a
196 430b
56 432a
61 . 432b
61 432b
61 433a
M
m
xvn
XVill
EIDICALS. : NOT ^EASILY IDENTIFIED
STROKES'
Eadical Paoe
15.
04
434b
72
438b
184
446a
M
202
446a
16.
39
446b
77
448a
M
134
449b
IS
140
449b
SmoKis Badicai. Page
16. ig 154 451a
^ 213 455b
17. ^ 122 461b
^ 134 467a
^ 154 463a
^ 157 463a
171 463b
W 210 464b
Strokes
KAurcAr. Page
29 464a
77 465a
134 467a
64 471a
97 471b
160 474b
30 476a
117 478b
Strokes
BADICAIi PAGE
20.
w
165
481b
It
187
483b
21.
fl
116
484a
22.
30
486a
m
61
478b
23.
M
149
488a
24.
197
489b
29.
192
491a
CORRIGENDA
p. lb, 1. 15. Place comma after 0.
p. 3a, last line. Add after
p. 3b, 1. 2. Por -t # read m
p. 3b, 1. 30. Add ^ after - ^ ^
p. 4b, 1. 15. For Sliinron read Shinran.
p. 52a, 1. 29. Before -© insert —.
p. 95b, 1. 20. For Kele-yin iikin tegri read Kele-yin likin tegri.
p. 106a, 1. 11. For Abrahamacarya-veramani read Abraliamararyad vairamani.
p. 194b, 1. 6. Add ^ before li.
p. 216a, 1. 40. ??, 6 strokes, reappears p. 241b, 7 strokes,
p. 251a, 1. 8. 7 strokes, in 8 by error,
p. 260a, last line. For #f read #,
p. 267b, 1. 25. Dliarma; (1) thing, object, appearance; (2) characteristic,
attribute, predicate ; (3) the substantial bearer of the transcendent substratum of
the simple element of conscious life ; (4) element of conscious life; (5) nirvana, i.e.
dharma par excellence ; (6) the absolute, the truly real ; (7) the teaching, the religion
of Buddha.
p. 363a, 1. 10. 12 strokes, in 11 by error,
j). 402a, 1. 13. Transpose ^ and
p. 446a, 1. 33. #J, 15 strokes, in 16 by error,
p. 456b, 1. 3 from bottom. For ^ read ;|15.
p. 467a, 1. 8. 1^, 17 strokes, in 18 by error.
p. 15b, 1. 34. Char. 75, sometimes counted 3 strokes, to be found in 2 strokes,
p. 363a, 1. 16. Chan sometimes counted 12 strokes, to be found in 11 strokes.
A DICTIONARY OF CHINESE-BUDDHIST TERMS
1. ONE STROKE
Eka, . One, ' unity, monad, once, the same ;
immediately on (seeing, hearing, etc.). — '■ — ■ 'One
by,.,one, each, every one, severally.
^
untruth is propagated by a myriad men as truth;
famae mendacia.
■ ^ jit- ^ Sixteen feet form, or image,
said to be the height of the Buddha’s body, or trans-
formation ” body ; V. ^
con-
— H Ekagra, aikagrya. Undeflected
centration, meditation on one object ; v. —
H . ,
^ ^ A hall of spread tables ; idem —
— tf> — y]
One being recognised as
mean ” then all is of '‘ the mean ” ; the three
aspects of reality, noumenon, phenomenon, and
madhya, are identical in essence ; v. it SS
‘ Ekayana, One Yana, the One Yana, the
vehicle of one-ness, — (ft H The one Buddha-Yana.
The One Vehicle, i.e. Mahayana, which contains the
final or complete law of the Buddha and not merely a
part, or preliminary stage, as in Hlnayana. Maha-
yanists claim it as the perfect and only way to the
shore of parinirvana. It is especially the doctrine of
the ^ ^ @ Lotus Sutra ; ic \ \ :Z ^
The pearl of the One Yana, i.e. The Lotus Scripture.
I 1 HI The T'ien-t'ai, or Lotus School of the
perfect teaching, or the one vehicle ; v. ^
I I ^ The one-vehicle family or sect, especially
the T'ien-t'ai or Lotus School. | I (Pfl) The one-
vehicle method as revealed in the Lotus Sutra. | |
^ M ^ The One Vehicle in its final teaching,
especially as found in the Lotus Sutra. | | fig ;
1 1 (or 35c) Another name for the Lotus
Sutra, so called because it declares the one way of
salvation, the perfect Mahayana. | [ * |§ The
one-vehicle enlightenment. | | M ft fic of
the five divisions made by ^ Kuei-feng of the
Hua-yen ^ or Avatamsaka School ; v. gj
A
A SHngon term for Amitablia.
Future life in the Amitabha Pure Land.
I
-it A human lifetime ; especially the lifetime
of ^akyamuni on earth. | | H ® The tljree sections,
divisions, or periods of Buddha’s teaching in liis life-
time, known as i.e. the 0
and ^ sutras ; jE i.e.
and # ^ M sutras; and gfe ^ i.e. the
Wi M Ml l^hoy are known as introductory, main
discourse, and final application. There are other
definitions. | | [T^ f^| The five periods of
Buddha’s teacliings, as stated by Ohili-i ^ of the
T'ien-t'ai School. The five are ^ fPT
Jlx ft 0 IM last two being the final
period. | | ^ The whole of the Buddha’s teaching
from his enlightenment to his nirva^ia, including
Hinayana and Mahayana teaching.
— 14 idem — ^
- liffi A Buddha-cosmos ; a world
undergoing transformation by a Buddha. | | ^
The Mahayana, or one-Buddha vehicle, especially
the teaching of the Lotus Sutra. | 1 (^) dh J
idem | | IB: J?- A Buddha-domain ; or a one-
Buddha region ; also the Pure Land. | I ^
One Buddha or many Buddhas, i.e. some Hinayana
Schools say only one Buddha exists in the same
sBon ; Mahayana says many Buddhas appear in the
same seon in many worlds. M dh Buddha’s
Pure Land, especially that of Amitabha.
^fv ( ) Sakrdagamin. Only
return to mortality, v. ^ and |zg
V. m
one more
A particle, the very least.
^ Three honoured ones in one
light or halo — Amitabha, Avalokitesvara, and Maha-
sthamaprapta ; or Sakyamuni, Bhaisajya the ^
^ Jt tis younger brother.
X
B
1^ All atom of (lust on- 'a hare’s
down (sa»4)riia). A measure, the 22,588,608,000th '
part of a yojana.
fBj 'The 'first anniversary a death;
any such ,aiiii.iversary ; .also ■ — * ji} |. .
ll® In carving an image of Buddha,
at each cat thrice to pay homage to the Triratna.
— IpE H It and — ^ H It indicate a similar
rale tor the painter and the writer.
" ^ A school founded by ^ An-liui,
teaching ||| ^ IS that cognition is sub-
jective.
— A
^ R A one-tenth bodliisattva, or
disciple ; one who keeps one-tenth of the command-
ments.
* '^J Sarva. All, the whole ;
That all things are mind,
or mental
tk # ft # A' The most
honoured of all the world-honoured ; a title of
Vairocana ; v. g.
— - 0 ) A 4 " # The most honoured among
men, especially Vairocana; v. |g*
* fP Trikona. The sign on a
Buddha’s breast, especially that on Vairocana’s ; the
sign of the Buddha-mind ; it is a triangle of flame
pointing downwards to indicate power over all
temptations; it is also — -01 ® PP the sign
of omniscience.
# The assembly of all the Buddhas,
a term for the two mancialas, or circles ; v. |fp ^ I?-
and ^ iij Jf., i.e. the Garbhadhatu and the
Vajradhatu.
iJi BP
— -SO Sp * Sarvatathagata, all Tathagatas,
all the Buddhas.
The highest of the 108
degrees 'of , samadhi practised by bodhisattvas, also
called ic H ^ Siinyasamidhi, i.e. of the
■ great' 'Void, or immateriality,, and ^ PJJ H 0^
t^jrasamad.hi, Diamond samadhi. A samadhi on,
the idea that all things are of the (same) Buddha-
nature.
— ^ ilU ^ The talismaiiic pearl of
all Buddhas, especially one in the Garbhadhatu
maiidala who holds a lotus in his left hand and the
talismanic pearl in his right.
— " ^ fp ■ The sigiTof '
assurance of attaining Budclhahood.
A sign of the wisdom
of all biiddhas, a triangle on a lotus in the Garbha-
dhatu group.
— •WSBJfeK'SlfflPJlMH
1^ ifi A Vairocana-samadhi, in which the light of
the Tathagata-eye streams forth radiance. Vairocana
by reason of this samadhi is accredited with delivering
the ‘‘true word” which sums up all the principles
and practices of the masters.
ml A lotiis-samadhi of Vairocana
from which Amitabha was born. It is a Tathigata
meditation, that the fundamental nature of all
existence is pure lilm the lotus.
“" AO ^ Pflj ^ The original
oath of every Tathagata, when as with the roar of a
lion he declares that all creatures shall become as
Mmself.
^ ^ Sarvajna; v. i|,i.e. ^ Buddha-
wisdom, perfect knowledge, omniscience. | | | fi
The state or place of such ■wisdom. I | 1 |j^
Its thesaurus; Buddha. | | 1 A Buddha.
1 I 1 or Its vehicle (Mahayana), wdiich carries
men to the | | | | j 1 Sarvajhata,
omniscience, or the state or con hticn of such wisdom.
111^ The 59th chapter of the ifi m ^ g.
I j 1 ^ The wisdom of sll wisdom, Buddha’s
wisdom, including bodhi, perfect enlightenment and
purity ; A SS g^oat pity (for mortals) ; and A ®
tact or skill in teaching according to receptivity.
I 11^ The state or abode of all wisdom, i.e. of
Buddha; ^ is ^ ] 1
SarvajSadeva, the deva (i.e. Buddha) of universal
3
wisdom. I'l l : Tlie Buddlia-wisdom mind.
I I 1 Tlie.all-wise one,, a title of Vairocan.a ;. .
V. gi.
PI Tlie one. 'who completely
fdls all the four realms ” (dliarmadhatu), a doctrine
of the 0 M School.
Sarvabhava. All things or beings ;
tr. .'of the, name of Visvabhii; v. i ;
I I ^ ^^11 sentient beings, j f | The
Miilasarvastivadah, a brancl^^ of the Sarvastivadin
sect, which asserted the reality of things. 1 | ^ ^
All pheiioinena, the phenomenal ; all that is produced
by causative action ; everything that is dynamic and
not static. | | | ^^[5 The realistic School, Sarvasti-
vadah, a branch of the Vaibhasika, claiming Rahiila
as founder, asserting the realitv of all phenomena :
m-i]] m m ^ m m m$imm
M pR; — fg* W ^15* It divided, and the
following seven schools are recorded, but the list
is doubtful: — Mulasarvastivadah ■ — ^ p15-
Kasyapiyali M M B:. also known as Suvarsakah
m
w Ml m M Ml mm fpMi
# p|5- Dharmaguptah ^ t ^
a M pP- Mahisasakah or Mahi^asikah ^
^ ^ ?i s m m m Ml m ip
^15;
§15;
it i% p|5 ; IE M §15- Tamrasatlyah. Vibhajyava
dinah ^ fg; §p. Bahuhmtiyah M ^ ^
or ^ gB §15.
his all ;
m m
Sarvacla.
all-bestowing.
^ One who gives
PI a I
all
I I ^ Sarva
laws, existences,
or
^ I I p
dharma. All things
beings. [ | ] ^ ^ pj] One of the three signs in
the mandala of the Shingon School — the sign of
producing all things or realms. | | I t??' ^ ^ PP
The “ true word ’’ of assurance of Vairocana and of
all the eight classes of beings, as the symbol through
which all may attain the sure Buddha-wisdom.
I I \ ^ ^ Mr ^ Buddha’s self-manifestation to
all creation. | | | ^ Sarvadharma-simyata, the
emptiness or unreality of all things.
^ 5^ fP ^ A sign for over-
coming all hindrances, i.e. by making the sign of a .
sword through lifting both hands, palms outward and
thumbs joined, saying Hail ! Bhagavat ! Bhagavat
svaha ! [ | | | ^ Absolutely free or unhindered, e.g.
like air ; illimitable, universal.
All beings become Buddhas, for
all have ■ the Buddha-nature ; and must ultimately
become enlightened, i.e. — . ^ ^ BSc ffe-
This^ is the doctrine of., developed Mahayana, or
Universalism, as opposed to the limited salvation of
Hmayana and of undeveloped Mahayana; ^
II I m ^ M ■ m ^ hk m
if there be any who hear the dharma, not one
will fail to become Buddha. 111^^ The
sects which maintain the unreality of all things ;
'All the '' true wmrd ”
rulers, shown in the Garbhadhatu and Vajradhatu
groups. I I I \ ifj The first Sanskrit letter '' a ” ;
it is pronounced an ” by the Shingon School and
emphasized as the heart of all wisdom. In India a ”
is the ‘^name of Vishnu (especially as the first of the
three sounds in the sacred syllable om or amn), also
of Brahma, Siva, and Vaisvanara (Agni)” M. W.
^ ml The samadhi, or
trance, which brings every kind of merit for one’s
adornment, j | g ^ysee H I I Ifl
The 8th of the X
^ M The Tripitaka ± M M ot M M,
i.e. the whole of the Buddhist Canon. The collection
was fixst made in China in the first year of
A.D. 581. See B. N.
- m ^ Sarvarthasiddha, or Siddhartha ;
all wishes realized, name given to ^akyamuni at his
birth; v.
‘ ^ ^ ; M ^ S ; I I ^ All things,
idem 1 |
Samanta. Everywhere, universal ;
a universal dhyana. 1 | | ^ +0 ^ M W
The Shingon or '' True word ” that responds every-
where.
^3C The Father of all
the living, Brahma % EE- \ \ \ \ U M.
Sarvasattva-priya-dar&na. The Buddha at whose
appearance all beings rejoice. (1) A fabulous Bodhi-
sattva who destroyed himself by fire and when reborn
burned both arms to cinders, an act described in the
Lotus Sutra as the highest form of sacrifice. Eehorn
as Bhaisajyaraja ^ BE* (2) The name under which
Buddha’s aunt, Mahaprajapati, is to be reborn as
Buddha. | | 1 I fw ^ Sarvasattvaujohari. Lit.
subtle vitality of all beings ; the quintessence or
i
energy of all living beings. A certain Rakpsi, wife
of a (lemon. | | | | it ^ B ® Sarvasattva-
pfipa-praliana. A samadhi on a world free from all
the evil destinies.
^ idem — -gj ^ U-
^ f & All Buddhas.
* Trikona. A triangle above
a white lotus, apex downward, of pure white colour,
representing w-isdoni as a flame w^ich burns up all
passion and overcomes all opposition ; the symbol of
every Tathagata. It is specially connected with
Vairocana. Also IJJ ijji PP ; ^ ft if? PP.
^ ^ij V. 3S- A ks(3tra, a land, a Buddha-realm
or chiliocosm. | | A ksana, the shortest space of
time, a moment, the 90th part of a thought, and
4,500th part of a minute, during which 90 or 100 are
born and as many die.
The teaching and influence of a Buddha
during one Buddha-period ; also the teaching of the
whole truth at once ; also an instantaneous reform.
1 I $ He The Bive Tastes or periods of the
Buddha’s teaching as defined by the T'ien-t'ai School,
i.e. the H ; pif ® ^ and
^ ^ M q-v. and V. £
* Sahasra ; a thousand. 1 | Z1 "S' 1,200.
1 1 I I ^ The 1,200 merits or powers of the
organs of eye, tongue, and mind predicted in the
Lotus Sutra, but, generally, the merits therein pre-
dicted to all six organs.
0 S ^ Sfiryavamsa, an ancient king of Potala
and ancestor of the iSakya line. ,
— ^ , A word,, or sentence ; , ^ ' a , sub-
ordinate or explanatory word or sentence y is also
used for M S A one sentence of the
Truth willingly to cast oneself into the fire. f |
M ^ With one word to make clear the whole Law.
— ^ An organism, a cosmos, or any com-
bined form, e.g. a man, a world.
* One direction, each direction ; with single
mind, the mind fixed in one direction, undistracted ;
e.g. — 1^ ft ^ M iC A (The land of
that Budclha is) everywhere pure; no women are
there. | | The ^ Shin or Pure-land Shin
Sect founded by Shinron, in Japan, whose chief tenet
is unvravering reflection on Amida (by repeating his
name). [ | /B ^ # A monastery wholly Hinayana.
1 1 A ^ ^ Amonastery wholly Mahayana. I [
A confirmatory reply to a question, e.g. Do not
all die? All die.
or
— ^ One, or the same flavour, kind
character, i.e. the Buddha’s teaching. ~ ^
Completely, exhaustively, e.g. as water can be poured
from one bottle to another without loss, so should
be a master’s pouring of the Law into the minds of
his disciples.
m (^M) Varga
division (of a sutra).
a chapter, or
A seal, sign, symbol. | | the sixth of
the nine Vajradhatu groups.
Bp ^ BP * “ One is all
and all is one.” Expressing the essential unity of all
things ; a tenet of the Hua-yen and T'ien-t'ai schools,
I 1 H One is (or includes) three ; especially the one
Yana (the'^Buddha vehicle) is, or includes the three
vehicles, i.e. bodhisattva, pratyekabuddha, and
sravaka. j | -f- One is ten, or, if one then ten, one
being the root or seed of numbers, and containing all
the rest. There are many other forms, e.g. — fip
— ^ so on.
" 3E Iksvaku Virudhaka or Vide-
haka, translated by -y- ^ 3E; Sugar-cane king, also
Anniversary of a
I 1 m and 1 0 g. .
death
‘ ^ A spit or a puff, i.e. as futile as
thinking that a man could puff out a burning world
and blow it again into complete existence, or could
with a spit or a puff put it out.
A call, shout, deafening shout.
A four-character line of a
gatha, or verse. | | ^ A world of four great
continents surrounding a Mt. Sumeru.
A cause
Buddha-law arises.
the cause from which the
5
Tlie one ground ; tlie same ground ; the
Buddha-natiire of all living bemgs, i.e. as all 'the
plants grow out of the one ground, so all good character
and works grow from , the one. Buddha-natuxe.
— ^ A' One meal a day taken before noon
and without rising from the seat ; it is the 5th of the
12 dhiitas..
One region, realm, order, or category.
I I H if The three axioms in the one category ;
the three are IS, and which exist in every
universe ; v. H ® . It is a principle of the Tlen-t‘ai
[H 15:. I 1 H Four different ways of looking
at the same thing. Similar to — 7]c M i.e. one
and the same reality though seen from different
aspects. '
— m A grain of dust, an atom, a particle.
I I The whole in an atom, a universe in a
grain of dust, one grain of dust is a microcosm of the
universal whole.
A kalpa during which a human
lifetime increases from ten years to 80,000 years and
then decreases back to ten. At the end of the first
century the increase is to 11 years ; at the end of the
second century to 12 years, and so on till a lifetime
lasts 80,000 years ; then decrease follows in the same
ratio till 10 is reached. The whole period of accretion
and declension covers a small kalpa, i.e. 16,800,000
years; also called j;j].
^ 8 The setting up of altars before the
Vairadhatu and Garbhadhatu mandalas, each erected
and worshipped separately ; also [SI-
* The summer retreat in India of 90 days,
from the 16th of the 4th moon to the 15th of the 7th ;
V. If.
“ H -1^ it!: A great chiliocosmos
or universe of the three kinds of thousands of worlds.
The three =f- are termed — ^ ^
A great chiliocosmos is also termed H ^
ifir ^ q.v. Each world consists of its central
mountain Sumeru, surrounded by four continents,
its seas being surrounded by a girdle or wall of iron ;
1,000 such worlds make a small chiliocosmos ; 1,000
of these’^make a medium chiliocosmos ; 1,000 of these
makej’a great chiliocosmos, or 1,000,000,000 worlds.
Later^ Buddhists increased this number to a figure
with 4,456,489 digits. It is a Buddha-universe.
The great, house, i.e.. ' the .'burning .'
house (of the world), in .the Lotus Sutra' ; xalso 3^ '.'%. ^
\ \ ^ The one great- salvation vehicle of the Lotus
Sutra, the Mahayana. f | ^ The one great work
of a Buddha, universal enlightenment and release ;
also a life, or lifetime.
— The one Ju, i.e. the bhutatathata, or
absolute, as the norm and essence of life. The
^ true suchiiess, or true character, or reality ;
the nature of things or beings. Tbe whole of
things as they are, or seem ; a cosmos ; a species ;
things of the same order. Name of a celebrated
monk, I-ju. V. — | | ||| One of the
33 representations of Kuan-yin, ascending on the
clouds. I I ig Immediate experiential en-
lightenment by the Tathagata truth ; the immediate
realization that all is ^ ^0 bhutatathata.
— ^ One word ; a magic or esoteric word.
I I H Three homages at every word one copies
of the sutras. | | % ^ The '' Single-word
Manjum”, the magic word is P|^ ; or ^ ®
W g ; or 1% 00 §1^, and is used to avoid
difficult parturition and to heal arrow-wounds.
The image used is of a youthful smiling ManjuM,
wearing the felicitous pearl, with one tress on his
head, hence also called — * « * II® A
cryptic single-word reply to a question, requiring
meditation for its apprehension ; it is a Ch^an or Zen
method, j | # (® ) The one word golden-
wheel magical method (Shingon), the one word is
Bhrurh; also ! 1 | 1 ®
— m Ir A monasterial family party, i.e. when
a monk, on becoming head of a monastery, invites
its inmates to a feast.
• I-ning, a monk who went to Japan in
1299; V. ~ ilj.
* The one reality ; the bhutatathati. ;
idem — — M- 11^ The one method of
salvation, the — ^ School. | | H The Tatha-
gata’s perfect vehicle, i.e. that of the Lotus Scripture.
1 I HI ^ The one real and perfect school, i.e. the
T'ien-t'ai or Lotus School. | 1 ^ The state or
realm of — ‘ ^ ; the realization of the spirituality
of all things ; it is the im ^ ^ the Tathagata-
dharmakaya. | [ ^ The state of bhutatathata,
above all differentiation, immutable ; it implies the
Buddha-nature, or the immateriality and unity of all
things ; ± S M 5'J> ^ ^
6
Tjf; it is midivided unity apart ffom all phe-
nomena. 1 I in The one reality being indivisible is
apart from all transient (or empty) forms^ and is there-
fore styled the formless, e.g. the invisible.
— ^ The one precious thing, the spirit, or
intelligent nature; the intelligent mind (behind all
things).
— iif A small kalpa ; a period of the growth
and decay of a universe. See — if’ ~ ^ and
— * ill A hill; a monastery ; I-shaUj the name
of a Chinese monk who voyaged to Japan in a.b,
1299 and who was also styled — I-ning.
— * An appearance, a lifetime, the period of
an individual existence, also — ^ ^ and — ^
beyond the necessity of thinking, as in the case of a
Buddha. ] | H 4* In one thought to survey or
embrace the 3,000 worlds, or a chiliocosmos with all
its forms of existence ; to see the universe as a thought ;
it is a TTen-t'ai mode of meditation. | | ^ fxg At
one thought the work completed ; karma complete in
one thought. One repetition, or sincere thought of
or faith in Amitabha’s vow, and entrance into the
Pure Land is assured. | [ H ^ In a moment’s
thought to obtain a myriad years and no return to
mortality.
Monophysitic or pantheistic” sects
of Mahayana, which assert that all beings have one
and the same nature with Buddha.
‘ A breath, i,e. inspiration-ciim-expiration ;
a rest, or cessation. | | ^ :^ half a step at a
breathing on arising from meditation.
— * ^ One passage, or time, once ; on one super- — fh) Ganges, i.e. as the
cia going. sands of one Ganges river.
^ A particle of dust* an atom, the
smallest particle, a microcosm of the universe.
With the whole mind or heart ; one mind
or heart ; also the bhutatathata, or the whole of
things ; the universe as one mind, or a spiritual unity.
\ \ M ^ With undivided mind to call on the name
(of Kuan-yin). ] | H 3 ; M ^ ^
T'ien-t'ai three doubts ’’ in the mind of a bodhi-
sattva, producing fear of illusion, confusion through
multiplicity of duties, and ignorance, ie/ ^ ;
MfP ^5id M PJ q.v. I I H ^ Oixe mind and
three aspects of knowledge. The JgJj fjr separates
the three aspects into and 4* q.v. ; TTen-
t'ai unifies them into one immediate vision, or regards
the three as aspects of the one mind, j ] H M
The above T'iemt^'ai insight ; also simultaneous vision
of past, present, and future ; also called H ^ S M I
^ ® li H s. II ^ m m m ; m m
The infrangible-diamond rules of all bodhisattvas
and Buddhas, a term of the T'ien-t'ai School, founded
on the ^ ^ m.
— ^ ^ The Hua-yen doctrine
that the law of the universal runs through the
phenomenal, therefore a speck of dust is a micro-
cosmos; also that with the Tathagata’s enlighten-
ment all beings were enlightened in him ; in the
perfection of one all are perfected ; one deed in-
cludes all.
Adherence to one Buddha and one sutra.
A sudden remark, or question, by a
monk or master to test a disciple, a Ch'an (Zen)
method.
The one finger-tip contempla-
tion used by a certaiix monk to bring to another a
conception of the universe. Also a para.ble in the
® Lanka vatara-sutra. The Ch^an or Zen
^ regard the sutras merely as indicators, i.e.
pointing fingers, their real object being only attained
through personal meditation.
sect
A ksana, or thought ; a concentration of
mind ; a moment ; the time of a thought, of which
there are varying measurements from fiO ksana
upwards ; the Fan-i-ming-i makes it one ksana. A
reading. A repetition (especially of Amitabha’s
name). The Pure-land sect identify the thought of
Buddha with Amitabha’s vow, hence it is an assurance
of salvation. 114^:^ Not a thought arising ;
S- A ball (or handful) of food ; one
helping ; a frugal meal, the sixth of the 12 dhutas ;
also called |p S ^
* O A sun, or day from sunrise to sunset.
I I “ ^ Ahoratra. One day one night, a day and
night, a division of time. | | H B# The three
divisions of a day,' morning, no'on, 'evening. , ] | , {^'
A one-day , Biidd'lia, i.e. , he who lives a whole day,
purely. | \ A, siitra copied in one day (perhaps
by many hands) ; also styled ig 5®* '
“ *“ Ming (i.e. bright, clear, illuminating) is
the Shin,gon word for a dharani, or magical formula ;
especially applied to magical acts.
— fit Ekasmin samaye (Pali : ekam. samayam) ;
‘‘ on one occasion/’ part of the usual opening phrase of
a . ' sutra— “ Thus . have T: heard,' once/’ etc.', 'A
period, e.g. a session of expounding a sutra.
company :
monks in a monastery.
a general assembly of
- n The one moon represents
Buddha, the three boats represent varying ways of
viewing him, e.g. according as those in an anchored
boat and those in two others sailing in opposite
directions see different aspects of the moon, so is it
in regard to the Buddha, j ] H # The allegorical
trikaya or three bodies of the moon, i.e. its form as
its light as fg its reflection as m Ml
the Buddha-truth ^ has also its body, its
light of wisdom and its application or use
but all three are one, or a trinity ; see Trikaya, H M *
A date, fixed time ; a lifetime.
The one ultimate, or finality ; ultimate
enlightenment ; the one final truth or way ; the
— ® or Absolute,
^ A karma ; a ^ karma-cause/ causa-
tive of the next form of existence.
The is subjective ; the is
objective, e.g. smoke is the objective phenomenon,
fire the subjective inference.
_ _ ^ The unity or continuity in the un-
broken processes of nature ; all nature, all being is
but one continuous process.
^ To kill one that many may live.
^ ^ A hair’s tip ; the smallest division
(of space or time).
- 7K Eg m The same Avater may be viewed
in four ways— devas see it as bejewelled land, men as
water, hungry ghosts as pus and blood, fish as a
place to live in. Of. ~ [13 ^v.
- m A dharma, or law ; an ordered something,
a thing, a matter. | | pp The seal or assurance of
the one truth or law, see — ^ and — ^ ; the
criterion of Mahayana doctrine, that all is bhiitata-
thata, as contrasted with the Hinayana criteria of
impermanence, non-personality, and nirvana. | | ^
The one-lawv abode, i.e. the sum of the 29 particular
^ or states of perfection in the Pure-land sastra of
/Vasubandhu. | | ^ The bhutatathata considered
in terms of mind and as a whole ; a law-realm ; a
spiritual realm ; a universe. 1 | | A mind universal,
above limitations of existence or differentiation.
leE A floating bubble (on the ocean), a
man’s life, or body.
^ ylL In one, or the same flow ; of the same
class.
lamp.
One burning of incense ; a candle, or
mi: The one way without harrier,
i.e. the end of reincarnations in nirvana ; a medita-
tion on it.
A Ch‘an sect idea — not a
thing to bring or carry away, empty-handed, i.e.
nothingness.
All one’s life, a whole lifetime. | 1 ^ 3E
Life-long innocence — especially sexual. I 1 A ^ ^
A TTen-t‘ai doctrine that Buddha-enlightenment can
be attained by any in one lifetime, i.e. the present
life. 1 \ m m m m i^em ~ m-
1 I ^ I^ one life to accomplish the three
stages for final entry ; it is associated with the
20th vow of Amitabha ; cf. H H
I I M Eka-jati-prati-baddha ; a name for
Maitreya, who is to be the next Buddha in this world.
Another definition is — ^from one enlightenment to
attain to Buddhahood. | | 1 | ^ ^ # A 30-
armed image of Maitreya.
* Unity-cum-differentiation ; monism and
pluralism ; one and many ; ekatva-anyatva, oneness
and otherness.
8
One annomcement, or
reading, and three responses, or promises of per-
formance (karman) ; it is the mode of ordaining
monks, three responses to the one call of the abbot.
Also m
' Sata, A hundred. [ | A 5 W A Asta-
^atam. The 108 Hesa, distresses, disturbing passions,
or illusions ^ of mankind, hence the 108 beads
on a rosary, repetitions of the Buddha’s name,
strokes of a bell, etc., one for each distress. Also, one
of the Maharajas, with 108 hands, each holding a
different implement.
B
Itivrttaka ; stories of the lives
of saints, part of the canon ; also [ 0 ] |.
-ffi Laksana. One aspect, form, or side ; ekatva,
unity as contrasted with diversity; monism; the
bhutatathata ; the one mind in all things ; cf. —
I I — 5lc The term — * is defined as the common
mind in all beings, or the universal mind ; the ^
is the Buddha’s Mahayana teaching ; the former^is
sjnnbolized by the land, the latter by the rain
fertilizing it. | j H A state of samadhi in which
are repressed hate and love, accepting and rejecting,
etc., and in which the mind reaches an undivided
state, being anchored in calm and quiet. | | ^
The wisdom that all is bhutatathata and a unity,
I I PI The unitary or monistic method is
interpreted in more than a dozen ways ; in general
it means to reach a stage beyond differentiation
where all is seen as a unity. | [ ^ ^ One-ness
means none-ness ; in ultimate unity, or the unity of
the absolute, there is no diversity.
^ jy^ The whole of reality, the universe, the
all, idem ^ ; cf. — ^ bhutatathata.
I I The state of meditation on the absolute.
I I 3^ The dharma realm of the one reality, i.e,
of the bhutatathata, complete in a speck of dust as
in a universe ; such is the dharmakaya, or spiritual
body of all Buddhas, eternal, above terms of being,
undefinable, neither immanent nor transcendent, yet
the one reality, though beyond thought. It is the
fundamental doctrine of the ap H The ^ ^ is
^ m,
^ S ^ ^ ^ ^ ^
m~M ® - m m m
see - li ^ IS: 4. \ \ mn The — ^ ^
one reality, or undivided absolute, is static, not
phenomenal, it is effortless, just as it is Q ^
self-existing.
and that underneath, entered a hollow in a floating
log ; the log, tossed by the waves, happened to roll
over, whereupon the turtle momentarily saw the sun
and moon; an illustration of the rareness of the
appearance of a Buddha ; also of the difficulty of
being reborn as a man.
* A bald-pated vehicle an unpro-
ductive monk or disciple.
All is empty, or of the void j non-material.
* Equal, all equal ; of the first stage ; a
grade, rank, step.
— * Three salutations at each (use
of the) pen, on painting a pict-qre of the Buddha, or
copying a scripture ; cf. — J] H iS- I 1 (M)
‘‘ Crossed out ” with a stroke of the pen ; expunged ;
forgiven.
m Four snakes in one basket,
i.e* the four passions in one body ; cf. pg
An arrow’s flight, two li.
HU
A thread, a butt ” ; the
dragon which snatched a thread of a monk’s robe
and was consequently protected from a dangerous
bird ; the ox which butted a monk’s robe and
became a monk at its next transmigration ; e.g. the
virtue of the robe.
^ ^ A film on the eye; a hindrance to en-
lightenment.
- IS; - )1 The end of the monastic year
at the summer retreat ; a monastic year ; also
called I or the religious year ; cf. —
A colour, the same colour ; the same ;
especially a thing, or a form, v. rupa -g, ; minute,
trifling, an atom. J | — ^ H An
atom or an odour is a complete microcosm of the
4* M middle way or golden mean ; the Mean is
found in all things.
- A blade of grass — ^may represent the
Buddha, as does his image ; it is a Buddha-centre.
A sea turtle with only one eye,
A leaf ; a palm-leaf or page of a sutra.
9
11 in, W On.e of tlie 33 fotms.of Kiiaix-yin, standing
on a, lotus leaf.
The Lotus-flower of
, Amitablia,' idem ■ 1 | '
of being born in the Pure-land. 1
the Pure-land of
J The certainty
1 fE ^ One lotus
beaxing all the living, i.e. the Pure-land of ilmitabha.
senses, likened to a monkey which climbs in and
out - of the various., windows., of. 'a house —a Satya-
siddhi and Sautrantika docfl/rine.^ a Vairocana
mandala. | [ ^ Folio wens of the above
heretical view.
— ^ ■ A turning word ; a fateful word.
— ‘ A liksa, a nit, the 131,712,000th part of a ‘ 3M Oncej one recital of Buddha’s name, or
yojana, seven times the smallest atom. of a sutra, or magic formula ; style of ^ Chih-
chen, founder of the Ji-shu (Japan).
It One act (of body, mouth, or mind) ;
holding to one course ; devoted. I-lising, a.I). 672-
717, a celebrated monk whose secular name was
^ Chang Sui, posthumous title ^ ;
he was versed in mathematics and astronomy, a
reformer of the Chinese calendar, and author of
several works. | | — ^ ^ In one act to do all
other acts ; the act which includes all other acts,
e.g, the first step ; the one discipline which embraces
all discipline ; the fourth degree of a samadhi.
I 1 H Bfe, M. ifO H H A
samadhi for realizing that the nature of all Buddhas
is the same ; the ^ says all Buddhas and all
beings. Another meaning'is entire concentration of
the mind on Buddha,
^ i|il Ekasrfiga rsi ; also % | | I
The unicorn rsi, an ascetic born of a deer ; ensnared by
a woman, he lost his power, and became a minister
of state ; he is one of the previous incarnations of
Sakyamuni.
pPf
myrobolan.
Haritaki. A fruit
Also m (or 1^) ^ M
of the yellow
Ekavyavaharika gi ^ ^
PI M W or (Pali) Ekabyohara ^ One
of the 20 Hlnayana schools, a nominalistic school,
which considered things as nominal, i.e. names
without any underlying reality ; also styled ^
^ l^hat things are but names.
^ pflf The doctrine of fundamental unity ; an
abbrev. for — ‘ the Madhyamika funda-
mental doctrine ; also, generally, in the sense of an
axiom, or fundamental truth ; there are varjdng
definitions of the one fundamental truth.
* 5^ One sense or perception ; the one
individual intelligence or soul which uses the various
^ is One way, the one way ; the way of
deliverance from mortality, the Maliayana. I-tao, a
learned monk of the Pure-land sect. ] j The
school (Shingon) which takes A as the alpha
(and even omega) of all wisdom ; the way by which
all escape mortality. | | ijj. Mind apart
from all ideas of activity or inactivity. Also styled,
or explained, by ^0 ® ^ ® @
^ in M ~ 0 The third
of the ten mental resting places of the esoteric school.
I I Tfe Inner light ; intuitive wisdom.
* The one door out of mortality into
Nirvana, i.e. the Pure-land door. | | P’5 The
one door is the all-door ; by entering the one door
all doors of the faith are opened.
^ Ekavicika ^ Jli M ^ ^ Still one
final stage of mortality before nirvana. Also wrongly
styled Bijaka ^ SSj ^ seed — which leads
to one more reincarnation. 1 1 M ^ The holy
ones who have only one interval, or stage of mortality
before nirvana.
(^B) Icchantika. Also — •
M m )S ijg One without desire for Buddha-
enlightenment ; an unbeliever ; shameless, an enemy
of the good ; full of desires ; |||f ^ one who
has cut off his roots of goodness ; it is applied also to
a bodhisattva who has made a vow not to become a
Buddha until all beings are saved. This is called
::A: ^ PI S ^Ee icchantika of great mercy.
m
Of the same realm or boundary, i.e. the
world and nirvana are one.
A rain, i.e. a lesson from the Buddha, or
his teaching, see Lotus V.
— n m. The one-sound teaching, i.e. the
totality of the Buddha’s doctrine ; a school founded
by Kumarajiva and Bodhiruci.
10
M The oae vow, i.e. the 18th of
the 48 vows of Aiuifeabha, on which Ms sect -is *
lishecL
idem
a A meal a day, one of the twelve dhutas.
IM Tliough externally differing, in nature the
same; the fundamental unity of the universe.
?C m H m m H Mi n — M Heaven,
earth, and myself have the same root ; all things are
one corpus with me. | | H The trinity of
M 'W 'M. Maliesvara (Siva), M ^ M Nara-
yana (Visnu), aiid ^ 5c Brahma, One being in
three manifestations. | | H the one body
of the Sahglia is the whole Triratna, Buddha, Dharma,
and Sahglia. Also, Mind, Buddha, and the living,
these three are without differentiation, ^
^ H is )]?, i.e. are all one. | | H
^ ® 14 body to have the Trikaya
of the self-natured Buddha, i.e. by personal surrender
to the Buddha. | I li ^ , H A samMhi
in which instantaneous powers are acquired.
— ^ ^ A topknot. 1 j The one top-
knot Mahjusri ; there are other representations with
5 and 8 ; cf. ^ 5^. J | H ^!i The
female raksah styled “Single top-knot wife of a
great raksah who dwells by a great ocean; on
scenting blood, she can fly to it in a night 80,000
yojanas. | j | | 2 # g The four-handed,
dark-blue raksah with the flame of fire coming out
of his head, a bodhisattva in the Garbhadhatu
mandala.
^ ||l|£ * ^ hempseed and a grain of
rice a day, the scanty diet to which ^akyamuni
reduced himself before his enlightenment.
One demon a myriad arrows,
i.e. to listen to one Mara-temptation opens the way
for a myriad Mara-arrows.
2. TWO STROKES
Sapta, seven.
B A: The period of forty-nine days after death,
when masses are said every seventh day till the
seventh seventh day. | [ .gi The seventh seventh
day of the masses for the dead. | | ^ Masses for
the dead on every seventh day for seven times.
During this period the deceased is in the antarabhava
or intermediate state, known as and
at the end of forty-nine days, judgment having been
made, he enters upon his next state. By observing
the proper rites, his family may aid him in overcoming
his perils and attaining to a happy destiny.
also -C ± 5 ^
V. 4:
-t ^ bT The seven unavoidables — ^re-
birth, old age, sickness, death, punishment (for sin),
happiness (for goodness), consequences (cause and
effect g ^).
A ^ IS # The seven appurtenances of a
monk — ^the three garments, bowl, censer, duster (or
fly-brush), stool {nifidam), paper, and material for
washing.
A# Sapta Buddha. The seven ancient Buddhas,
viz. Vipa^yin 41 ^ Sikhin P Visvabhu
Jg ^ Krakucchanda ^ Kanakamuni
^ M ^ JS or Kasyapa jg H, and
^akyamuni ^ j®. The last four are said to be of the
present kalpa. | | ^ Jrji The seven healing Buddhas,
also I I? g of whom there are two descriptions,
one representing them as at various places in the
eastern regions of space ; another gives five in the
east and two in the south.
The seven messengers, agents, or klesas —
desire ^ ^ ; anger, or hate gg ^ ; attachment,
or clinging pride, or arrogance ;
ignorance, or unenlightenment ^ ; false views
and doubt
-^J ^
-b {ft M # Saptakotibuddha -
matr. The fabulous mother of seven kotis of Buddhas ;
i.e- Marici ® f ij ; also ^ Cundi, or Cunda ;
or ip ^ ^ ^ Cundl-Kuanyin, q.v., who is repre-
/seated as of wliitish caloar/ with eighteen hands and
three eyes, „
The outer laaatle, or, toga,
of a monk,., composed of seven pieces ; the Uttara-
sahga, V. /^.
A. monastery is supposed to, possess the,'
following, seven monks: 5£ ® gfi invoker ;
1 ®. leader ;, ., , 5 ^ ,„,gifi' ,, iiitonerv , or leader ,of ' ,the
Ghanting ; ■ ^ gifi flower-scatterer ; ', , "g-, „|fp '■
master , of sacred words, or ' Sanskrit ^ ^ gip ,
shaker, of the .rings' on the metal, staff, or .crozier,; '
^ distributor of missals, etc. . Another division
i^ p Bi expounder ;. || Bf , reader ; , , 5 £ /^g ;
. ra IS B® d.irector ,of the three ceremonies ; , B® ;
, 15^, M B® ; and ^ ^ . 11 , fi An assembly of a
moiiasterial fraternity.,, .| | ^,. A: ^Svesterii term
meaning an endowment,, for a complete ■ monastic
fraternity of seven monks.
-b A ff The practice of the seven bodliyanga
-t ^ M ^ird the A IE IE ^ oight iiiarga or
noble paths. ^
-t in If idem ^ ig.
The seven surpassing qualities of a
Buddha; v. aIso_-b ® .t ; they are his
body, or person, his universal law, wisdom, per-
fection, destination (nirvana), ineffable truth, and
deliverance.
'h "k Saptati, seventy. | | H # The “ Diamond
world ” mapda'la, or pantheon, of the esoteric sect,
containing seventy-three honoured ones.
A:
I The seventy-two devas, namely,
sixty-nine devas, the lord of T'ai Shan, the god of
the five roads, and iz M ^ MahasrI. | [ [ ^
Brahma obtained seventy-two words with which to
save the world, hut failing he swallowed seventy,
leaving one at each side of his mouth ppf and ^jg,
i.e. |B| and Air j things are not, being and
non-being. \ \ \ M The age, 72, at which Buddha
is reputed to have preached the Lotus Sutra.
A + 3l
Pancasaptati ; 76.
-b + S a The seventy-five dharmas of
the Abhidharma Ko&, which classifies all phenomena
under seventy-five categories or elements, divided
into five groups I cl 3S. m, 3S. M, M ^
(1) Material -g, fi- Effpaiiii,;,!!. ■ (2); Mind
, Cittam, 1. (3) Mental qualities M ^ U; Citta-
saiiiprayuktasamskara'h, 46. (4),... Non-mental
' ^ fi* Cfttaviprayiiktasamskarah, 14. These
are the seventy-two Sarvastivadin divisions (v. Keith,
,BJ., p. 201). . (5) In addition there are three un-
conditioned or non-phenoiiie,n.al elements
Asamskrta dharma, 3 (v. Keith, p. 160).
The seven excellences claimed for the
Buddha's teaching — good in its timing or season-
, ableness, meaning, expression, unique-
ness, Jl- ^ completeness, fg ^ pure
adaptability, and its noble objective, nirvana.
There are other similar.. groups, ■ ■
A The seven parables of the Lotus Sutra.
A The seven defilements— desire ;g^, false
views doubt pride g, arrogance f§, torpor
0g, and stinginess ; cf. ^ -gg.
A Ananda's seven dreams, and the
account of them.
-b A Earth, water, fire, wind, space (or ether),
sight, and perception 7K. M. . 1 ,. li ;
of- ic, $ :/c and 7 ^ M X and 7 ?^ ^ ±
and 7 ^ H.
■hiBM Sapta Tatliagatah. The seven Tatha-
gatas whose names are inscribed on a heptagonal
pillar jix\ ^ ® ^) in some Buddhist temples.
One Hstis I®! SI -H* E «g 2, fe IS ¥
p Mr, m U m M m M and B- Another
list gives Amitabha, Kan-lu-wang, ^ ||{i
t® My Miao-se-shen, Pao-sheng (Ratnasaihbhava)
and ^ ^ (Prabhiitaratna).
A ^ The parable in the Nirvana Sutra of the
sick son whose parents, though they love all their
sons equally, devote themselves to him. So does the
Buddha specially care for sinners. The seven sons
are likened to mankind, devas, &avakas, pxatyeka-
buddhas, and the three kinds of bodhisattvas of the
He, It and JglJ fi(.
yr> The seven Japanese sects of ^ Ritsu (or
Risshu), ^ Hos^, H Sanxon, 0 Kegon,
^ Ip Tendai, ^ •= Shingon, and Zen.
A =
.Qo^rt+.Q -ro-f-f-kn
12
seven treasures, or precious things, of which, there are
varying descriptions, e.g. suva/tm, gold; ^
rfipya, silver; ffi} vahlurya, lapis la^suli ; ^
sphitika, crystal ; |'£: musdragalm, agate ; ^ ^
ro/nta-niulia, ru1>ies or red pearls ; if ^ mnia-
garhha, cornelian. Also the seven royal {cakmiwtin)
treasures — the golden wheel; elephants; dark
swift horses ; the divine pearl, or beautiful pearls ;
able ministers of the Treasury ; jewels of women;
and loyal generals. | \ ||f # The grove of jewel
trees, or trees of the seven precious things— a part
of the Pure-land ”, or Paradise,
d: » The seven atoms composing an anu
PI li.pi m, i^i BiteFs definition is seven
atoms of dust, but the definition is doubtful This
molecule is larger tlian an ‘‘ atom ”, and according
to the Sarvastivada it is the smallest visible
particle. It is also a division of a yojana.
-k The seven realms of vijnana, or
perception, produced by eye, ear, nose, tongue, body,
mind, to wdiich is added thought, q.v.
-b ‘If The seven emotions : pleasure, anger,
sorrow, joy, love, hate, desire.
•km The seven pretensions or arrogances —
asserting superiority over inferiors and equality
with equals, ^ j superiority over equals and equality
with superiors, [ [ superiority over manifest
superiors, | egotism or overweening pride,
ii" i 1 vaunting assertion of possessing the Truth,
^ I vaunting one’s inferiority (or false humility),
and J|5 | vaunting lack of virtue for virtue*
Saptamatr. The seven * ‘ divine
mothers, or personified energies of the principal
deities ” ; they are associated with the worship of
the god ^iva ”, and attend on " his son Skanda or
Karttikeya, to whom at first only seven Matrs were
assigned, but in the later mythology an innumerable
number, who are sometimes represented as having
displaced the original divine mothers ” M.W, Their
names are given as (1) Camunda Jg ^ or
* Pg ^ ; (2) Gaurl ^ 0^ PI ; (3) Vaisnavl gf
^ ® ; (4) Kaiimari j© PI ; (5) Indrani, Aindri,
or Mahendri fe ^ flj or fiU PJ ; (6) Eaudri
^ ^ ?i; a.nd (7) Varahi ^ ^ I®
^ ^
-b ^ The seven (spreading) branches — ^three
sins of the body and four of speech, ^ H killing,
■ robbing, adultery ; 'n H .Vlying, slander,. , abuse,
double-tongue (or vain conversation). These are the
first seven of the hen evils -f- | | ^ fl A
method of invocation in ywhich only seven kinds of
signs and magical words are required. It is explained
in the ) | | | ^ part of the Vairocana
sutra. I I ^ The karma resulting from the above
seven sins.
-b € (ffi) (1) The seven ‘‘ expedient ” or
temporary attainments or positions of Hmayana,
superseded in Mahayana by the M (&)
M (fi) all preparatory to the
(2) The seven vehicles, i.e. those of ordinary
human beings, of devas, of &'avakas, of pratyeka-
buddhas, and of the three bodhisattvas of the three
teachings >i and St (3) Also, |i f 5; hSl W
n A, a m ± m m II H A, m m ^
II Ifc ® ; (2) and (3) are T‘ien-t‘ai
groups.
^ Ursa major ; it is worshipped in Japan as
^ 1 Wonderful Sight Bodhisattva
who protects this world.
Siddham, idem ^
The seven brilliant ones — ^the sun and
moon, together with the five planets which are
connected wdth fire, water, wood, metal, and earth.
Their essence shines in the sky, but their spirits are
over men as judges of their good and evil, and as
rulers over good and evil fortune. The following
table shows their names in
Chinese
Sun H , ±
Moon , i: li:
Mars A
Mercury gfc
Jupiter A I
Venus ^ I,
Saturn J; |,
mm
Sanshrit
Aditya M M J® ¥
Soma ^
Angaraka ^ I® ® j®
Budha ^ pig
BAaspati ^ Pi f| ^ jg
^nkra ^ ^
ganaiAarafl^TJJ^^tffii
Tke seven perfections, see PH 9.
$ ft 0 Perfect rest in the bodhisattva nature.
0c Jt I 1 Perfect reliance on, or holding fast to
the great bodhi (or, awakened mind), I 1
Perfect resultant aim — -in pity for all. ^ H | |
Perfect in constant performance. J? -fM | ] Perfect
in able device (for spiritual presentation). M I I
Perfect direction towards the highest bodhi. ^ I I
Perfect purity and peace.
13
-b ^ The seven stages of existence in a
hunian world, or in any ^ ^ desire- world. Also
(1) in the hells, (2) as animals, (3) hungry ghosts,
(4) gods, (5) men, (6) karma and (7) in the inter-
mediate stage.
't ^ mm M The seven grounds for a
happy karma through benevolence to the needy—
almsgiving to visitors, to travellers, to the sick, to
their nurses, gifts of gardens and groves to monas-
teries, etc., regular provision of food for them,
and seasonable clothing and food for their
occupants.
-b ik K A snake whose bite brings death
before seyeii steps can be taken.
-b m X; A: M The seven divine mothers,
also st}ded the seven sisters ; v. d:; j|| fH ||.
-b m M The seven vinaya, v.
d: 'ip Seven forms of punishment for monks, v.
^ m m-
d; ^ The seven (unavoidable) things, v. ^
■BT m-
d: M The seven riches, or seven ways
of becoming rich in the Law : fg faith, ^ zeal,
jfJc moral restraint, shame, ^ obedient hearing
(of the Law), ^ al3negation, and ^ ^ wisdom
arising from meditation.
d:
d:
see d:;
{A Saptadliikarana - samatha.
Seven rules given in the Vinaya for settling disputes
among the monks. Disputes arise from four
causes : from arguments ; from discovery of mis-
conduct ; judgment and punishment of such ; the
correctness or otherwise of a religious observance.
The seven rules are : — kIi M jS Saihmukha-
vinaya, face to face evidence, or appeal to the law ;
'IS ^ I I Smrti-v., witness or proof ; | |
Amudha-v., irresponsibility, e.g. lunacy ; g ^ [ |
Tatsvabhavaisiya-v., voluntary confession; ^ ^
I I Pratijhakaraka-v., decision by majority vote ;
^ & M \ \ Yadbhuyasikiya-v., condemnation of
unconfessed sin by the |0[ E9 or jnapticaturthin
method, i.e. to make a statement and ask thrice
for judgment ; ^ ftl [ | Trnastaraka-v., i.e,
covering the mud witli straw, i.e. in protracted
disputes the appointment by eacli side of an elder
to spread the straw of the law over the mud of
the dispute.
m i.
^ ^ V. ^ f|,
^ . ^ Jb ' iS 'idem d:: '
3^ idem
idem db
^ m
L The 700 disciples wlio met in
the second synod at Vaisali ; also \ |
-b m M The seven aspects of the bliQta-
tathata, V. JL ^ 11 . One list is gg 1 1, i |>
m HI I, ^ V I I, 315 Jff I I, iP I I. and
IE 3f I I- cf. m H m s.
-LAP The seven knowings — to know the
Law, its meaning, the times for all duties, moderation,
oneself, the different classes of people, and people as
individuals.
■b ft The seven founders of the (1) ^ ^
Hua-yen or Kegon School, whose names are given as
1% ?.% Asvaghosa, f| Nagarjuna, %{: )ll| (i.e.
m )l®), ^ m, m m, ^ m and ^ ^ ; (2) of the
p! Ch‘an or Zen School, i.e. 0 or ® | | Bodhi-
dharma ; M if M, M fS= iS, M m and
^ ^ (or |i}j '^) ; (3) of the ^ j; Ching-t‘u
(Jodo) or Pure-land School, i.e. Nagarjuna, ^ ^
or -ffi: H Vasubandhu, S ^ ^
and ^ ^ (or ^), whose teaching is contained
in the -fc: ffi. M
-bm^m The seven kinds of uncleanness,
derived from the parental seed, parental intercourse,
the womb, the pre-natal blood of the mother, birth,
one's own flesh, one's own putrid corpse. | 1 The
seven kinds of almsgiving — to callers, travellers, the
sick, their nurses, monasteries, regular food (to monks),
general alms; v. db etc.^ j | ^ >5 The
seven mental attitudes in penitential meditation or
worship : shame, at not yet being free from mortality ;
fear, of the pains of hell, etc. ; turning from the evil
world ; desire for enlightenment and complete
renunciation ; impartiality in love to all ; gratitude
14
to the Buddha ; Bieditation on the unreality of the
sin-iiatnre, that sin arises from, perversion, and that
it has no real existence. 1 !# Seven abandon-
meiits or riddances -cherishing none and nothing, no
relations with others, riddance of love and hate, of
anxiety about the salvation of others, of form, giving to
others (e.g, supererogation), benefiting others wdthout
hope of return. Another form is—cherishing nothing,
riddance of love and hate, of desire, anger, etc., of
anxiety about, etc., as above. | j ||E Jb: The seven
peerless qualities of a Buddha — ^Ms body ^ with its
thirty-two signs and eighty-four marks ; his way ^
of universal mercy ; his perfect insight or doctrine ^ ;
his wisdom ^ ; his supernatural power -jtj ;
his ability to overcome hindrances Hf , e.g.
illusion, karma, and suffering ; and his abiding
place i.e. Nirvana. Gf. d:; ^ \ \ M S
Sapta-anitya. The seven impermanences, a non-
Buddhist nihilistic doctrine discussed in the
^ t&P 4. I I ^ The seven kinds of
mortality, chiefly relating to bodhisattva incarna-
I i M §1$ Seven degrees of worshipping
Buddha, ranging from the merely external to the
highest grade. | | g The seven characteristics
of a Buddha’s nature, v. g ^14. I S.
I I ^ The seven kinds of clothing, i.e. of hair,
hemp, linen, felt, fine linen, wool, or silk. | | ^
Buddha’s seven modes of discourse : 0 ^ from
present cause to future effect ; ^ | from present
effect to past cause; 0 ^ | inherent cause and
effect ; % 1 illustrative or figurative ; - ^ J® M 1
spontaneous or parabolic ; ® | ordinary or
popular; in 1 unreserved, or as he really
thought, e.g. as when he said that all things
have the Buddha-nature. | ] ^ The seven
rhetorical powers or methods of bodhisattvas
direct and unimpeded; acute and deep; unlimited
in scope ; irrefutable ; appropriate, or according to
receptivity; purposive or objective (i.e. nirvana) ;
proving the universal supreme method of attainment,
i.e. Mahayana. | | The seven kinds of food or
ahara, sustenance: — sleep for eyes, sound for ears,
fragrance for nose, taste for tongue, fine smooth
things for the body, the Law for the naind, and
freedom from laxness for nirvana.
The seven unrealities or illusions, v.
There are two lists : (1) g ft |, |,
and [; v. Lahkavatara-sutra 1. (2) ft |
g 40 I, * & I, W # I, ii & I, % I and
is ^ ^ I ; V. t ^ ^ 36.
i'. -t « ffi is-.
Jc mm Karnaavaca. -t; ?n Ue seven
punishments of a monk.
B ^ v. -tl g I |. 1 I ft Saptadhana. The
seven sacred graces, variously defined, e.g. ^
faith, 5® observance of the commandments, pj
hearing instruction, ^ shame (for self), shame
(for others) ; % renunciation ; and ^ wisdom.
M « V. -t: ^ ^ rS*.
dj ^ y- -tW f^'J-
dj ^ ^ Saptabodhyanga, also I I I
d:: ^ U S U ^ ft ±- Seven
characteristics of bodhi ; the sixth of the -i;:; IE to
in the thirty-seven categories of the bodhipaksika
dharma, v. H 1 | |* K represents seven
grades in bodhi, viz. (1) ^ ft* (or | | ^ ^
and so throughout), dharma-pravicaya-sambodh-
yanga, discrimination of the true and the false ;
(^) 1^ virya-sam., zeal, or undeflected progress ;
(3) ^ priti-s., joy, delight; (4) ® ^ or
prafrabdhi-s., riddance of all grossness or weight
of body or mind, so that they may be light, free,
and at ease; (5) ^ smrti-s., power of remembering
the various states passed through in contempla-
tion; (6) ^ samadhi-s., power to keep the mind in
a given realm undiverted ; (7) ^ or ^ upeksa-
s., or upeksaka, complete abandonment, auto-
hypnosis, or indifference to all disturbances of the
sub-conscious or ecstatic mind.
B m The seven flowers of enlightenment, idem
-U ^ ^ Another version is pure in the
commandments, in heart, in views, in doubt-discrim-
ination, in judgment, in conduct, and in nirvapa.
I
The crag at Kajagrha on which the
‘‘ seven-leaf tree ’’ grew, in the cave beneath which the
first synod” is said to have been held after the
Buddha’s death, to recall and determine his teaching.
B ^ A- w The eight assemblies in seven
different places, at which the sixty sections of the
0 H IS Avatamsaka Sutra are said to have been
preached ; the same sutra in eighty sections is
accredited to the | | ji | | ^ ^ One
of the thirty-two signs on the Buddha’s body— -the
perfection of feet, hands, shoulders, and head.
The seven classes of disciples : — (1) jj;; £
bhiksu, monk; (2) | ] Jig bbiksuni, a female
observer of all the commandments ; (3) ^ ^
15
^iksama^a, a novice, or observer of tbe six command-
ments ; (4) ^ ^ramanera, and (6) » ® fg
^amanerika, male and female observers of the minor
commandments; (6) m B ^ upasaka, male
OTse^ers of the live commandments; and (7)
mBM upasika, female ditto. The first five have
leit home, the last two remain at home. T‘ien-t‘ai
makes nine groups by dividing the last two into four
two remaining at home, two leaving home and keeping
the eight commandments. Others make four grouns
i.e. (1) (2), (6), and (7) of the above. T‘ien-t‘ai also
lias a four-group.
d: ^ il 7lt The seven types who fall into
the waters of this life— the first is drowned, the
seventh is a Buddha ; the seven are icchantika, men
and devas, ordinary believers, sravakas, pratyeka-
buddhas, bodhisattvas, and Buddhas ; also called
I I A-
The seven heretical views, v. B. They
are 315 l> ^ S 1, and ^ |.
-b S ^ or V. ^
'ij M (W) V. H gi) -b If .
^ M liv. 'It M-
"b “b ^ The ten names of the seventh
vijSana, v. manas 5^ m.
'b It v.^
;jb M (tt) Also -b :^r ® -b Jn ^
liie seven grades or steps in virtue preceding the
entry mto ^ ^ faultless wisdom, or faultlessness in
its first realization. These seven are preliminary to
the -b H ('©). Both are grades of the ^ Ko&
school of Hinayana. I ( -b H The ig are
seven developments of holiness, which follow the
above. In the Hua-yen ^ school they are called
'b ± -b A ^ or -b S A- Cf. ^ ir 25 .
'b m_ The seven gati or states of sentient
beings namhagati^ in hell ; freta, hungry ghost ;
tiryagyoni, animal; manusya, man; rsi, a genius
or higher spiritual being ; deva^ god ; asura^ demon
of the higher order.
■ The seven Sanskrit cases and
nine -conjugations. The former are also styled ds M
md ^ m .subanta B M M sometimes
' with the Vocative called A || The % {?ij or
tinanta T ^ are also styled ZI H, i.e.
nine parasmai and nine atmane.
't m (m) The seven rebellious acts, or deadly
sms— shedding a Buddha’s blood, killing father,
mother, monk, teacher, subverting or disrupting
monks, killing an arhat. v. ^ "pr.
— . — :^P Concealing, or non-confession of. any
one of the seven deadly sins Jj^ for which' it is
also used.
B fi fi-
in Paradise.
The seven avenues of gem trees
i V. -b
m gif-
"b ih The seven concentric mountain ranges
winch surround Sumeru, the central mountain of a
universe, each range separated from the others by a
^a ; see A llj A Their names are &
fi S’/^ Jv ^ ^ m m (01 m m
# fife (or i§) lU. ■
^b M The seven calamities in the 3E m
S # S during which that sutra should be recited :
sim and moon losing their order (eclipses), constella-
tions irregular, fire, flood, wind-storms, drought,
brigands. Another set is — pestilence, invasion,
rebellion, unlucky stars, eclipses, too early monsoon’
too late monsoon. Another is— fire, flood, raksas’
misrule, evil spirits, eangue and prison, and robbers!
BMW #J ; viparyaya, the seven
inversions, or npside-downs, i.e. contrary or false
positions-i®, m m ^
^ m ife-
fl m (1) A translation of antafes meaning
'' at least ’’ ; and (2) of yavat, as far as. | ^ ^
Even, or at least, a thought. 75 ft As far as the past
(is concerned).
% Navan ; nava. Nine.
The nine kinds of error or
illusion in i.e. views or mental processes, found
also in higher conditions of development.
In past, present, and future worlds, each
16
lias its owa past, present, and future, hence, nine '
worlds or ages, j \ [Jlj The nine lower of the ten
worlds,, the higiiest or tenth being the Buddha-world ;
the nine are always subject to illusion, confused by
the senses.
jh m 4' Mile stages of mental concentration
wlieii ill dliyana meditation, viz. H, |5?, H, tfc,
E. fe and # (ft ifi.).
A # ; 1 ! SI ^ The lowest rank of the
patch-robe, v. m
^lu The nine “ Indian ’’ way^' of showing
respect, according to Hsiian-tsang— asking about
welfare; bowing the head ; holding high the hands ;
bowing with folded hands ; bending the knee ;
kneeling ; hands and knees on the ground; elbows
and knees ditto ; the whole body prostrate.
subdivision ad infinitum.
.Jb. An abbreviation
%X
V. % JL-
% f J The nine kalpas ; though i^akyamuni
and Maitreya started together, the zeal of the first
enabled him to become Buddha nine kalpas sooner ;
Bee ± ® m & in.
J\ ^ Also I I 1 @ Jt- Niaety-
six classes of non-Buddhists or heretics and their
practices, i.e. their six founders and each of them
with fifteen schools of disciples ; some say -\-
$ a ^ m.
Jh + A.ffi Also I i I ^ Bg Tke Hina-
yana niiiety-eiglit tempters, or temptationSi that
follow mea with all subtlety to induce laxity. They
are the ninety-eight kle^as, or moral temptations in
the realm of ^ g, view and thought, or external
and internal ideas.
Ai /fO H A term in Buddhist logic ; the nine
possible combinations of like and unlike examples in
a syllogism.
P
% PO Nine classes, or grades, i.e. Jt Jh, Jb
4'> _k T upper superior, middle superior, lower
superior, and so on with 4* and y. They are
applied in many ways, e.g. J; ^ the highest
type of incarnate being, to f to T the lowest,
with corresponding karma ; see Jl m
grade may also be subdivided .into nine, thus making
a list of eighty-one grades, with similar further
for k ' sS h the highest grade; in the Pure Land, .
see I r^.±. 1 ! The {f ^ M aaii-
ghati. There are nine grades of the monk’s patch
robe; the three lowest ranks have 9, 11, and 13
patches, two long patches to one short one ; the three
middle 15, 17, 19, three long to one short ; and the
three superior 21, 23, 25, four long to one short,
I I ^ ft it ^ Those born by transforma-
tion from the (heavenly) lotus into the ninefold ^ ^
Paradise, idem | 1 ^ i.. 1 | M P'S The nine
forms of Amitabha, corresponding to the nine depart-
ments of the Pure Land ; chiefly used with reference
to the manual signs of his images. [ j ^ The
ninefold future life, in the Pure Land, v. | | i.
It is detailed in the siitra of this name whose full title
is n m m ^ m m M m m m s. i i
Also I I ^ The four i.e. illusions or trials
in the practice of religion, i.e, desire, anger, pride,
ignorance ; these are divided each into jh pu q.v. ;
hence desire has all the nine grades, and so on with
the other three. | | I 1 ! M ,
1 I ^ M ^ . I I ft The nine grades,
or rewards, of the Pure Land, corresponding to the
nine grades of development in the previous life,
upon which depends, in the next life, one’s distance
from Amitabha, the consequent aeons that are
needed to approach him, and whether one’s lotus will
open early or late, j 1 H The nine karma to be
attained by the conduct or practice through which
one may be born into the above Pure Land. | | ^ 3E
The king or lord of the bodhi of the Pure Land,
Amitabha.
A; The nine similes : stars, eye-film, lamp,
prestidigitation, dew, bubble, dream, lightning, cloud.
There is also another group.
dL 0 Mne of the ten dhatu
or regions are causative, the tenth is the effect or
resultant.
The nine lands, i.e. the ^ realm of
desire or sensuous realm; the four ^ ^ realms
of form or material forms; and the four
'fe ^ formless realms, or realms beyond form ;
^ Mi Si The nine
realms are :—{l) ^ # 3l ® ii, the desire-
realm with its five gati, i.e. hells, hungry ghosts,
animals, men, and devas. In the four form-realms
are : — (2) ^ ^ ® Paradise after earthly
life ; this is also the first dliyana, or subject of
meditation, jg. (3) ^ U M M Paradise
of cessation of rebirth, 21 |i, (4) M M M M
Land of wondrous joy after the previous joys, H Si*
17
(5) ^ it; ift The Pure Land of abandonment
of thought, or recollection (of past delights), gg p.
The four formless, or infinite realms, catur arupa
dhatu, are : — (6) ^ lH i® ffe akasanantya-
yatanam, the land of infinite space ; also the first
samadhi, (7) M M M fife vijnana-
nantyayatanam, the land of omniscience, or infinite
perception, “ (8) |b| gif E i4 akin-
canyayatana, the land of nothingness, H
(9) W i® ^ ^ ^ naivasaihjnana-samjna-
yatana, the land (of knowledge) without thinking
or not thinking, or where there is neither conscious-
ness nor unconsciousness, i.e. above either; this is
the Jig (S- Eitel says that in the last four, “ Life
lasts 20,000 great kalpas in the 1st, 40,000 in the
2nd, 60,000 in the 3rd, and 80,000 great kalpas
V- Jl ^ t# M-
in tlie 4tli of these heavens/
V. A -f — m
;fL © B2
idem A ilfc and A #•
The nine graha, i.e. “ seizers ” or up-
holders, i.e. luminaries or planets, idem A
A ± di its idem Kusinagara ; v. .
A?L Also A, XM, Jl W,AL X B
the nine orifices, cavities, entrances, leakages, or
suppurations, i.e. the two eyes, two ears, two nostrils,
mouth, and two lower organs.
The nine magical characters ^ & [0 ^
^ Ei M 19 implying that the armed forces are
arrayed against the powers of evil. After reciting
these words, four vertical and five horizontal lines,
forming a grid, are drawn in the air to show that the
forces are arrayed. It was used among Taoists and
soldiers, and is still used in Japan, especially when
going into the mountains. | | g ^ IS The nine
character mandala, i.e. the lotus, with its eight petals
and its centre ; Avalokitesvara may be placed in the
heart and Amitabha on each petal, generally in the
shape of the Sanskrit seed letter, or alphabetic
letter.
The eight sects [ (q.v.) plus the |f
Ch'an or Zen, or the Pure-land or Jodo sect.
%
The nine honoured ones in the eight-
petalled hall of the Garbhadhatu, i.e. Vairocana in the
centre of the lotus, with four Buddhas and four
bodhisattvas on the petals, the lotus representing the
human heart ; v. gj
dL ill A 'M The nine cakravala, or con-
centric mountain ranges or continents, separated by
eight seas, of a universe. The central mountain of the
nine is Sumeru ^ ^ and around it are the ranges
Khadiraka Isadhara -^ pg
Yugarhdhara ^ $£ pg Sudarsana M ^ M
^ #[S, Asvakarna ^ fi| If Jg Nemiiiidhara
M S PS Viiiataka g ^ Cakravada
#f II ; ' ^ lli- The Abhidharma Kosa
gives a different order : — Sumeru, Yugaiiidhara,
Isadhara, Khadiraka, Sudarsana, .Asvakarna, Vina-
taka, Nemimdhara, with an iron-wheel ’’ mountain
encompassing all ; there are also differences in the
detail.
A ^ ± S: The nine monthly visits or
ascents to the hall for worship, every third day.
iL M M The nine forms of complete
knowledge of the four axioms and the cutting off of
passion, delusion, etc., in the proeevsses of ^ and
as distinct from ||| ipr.
The nine penetrating flames of the
sword of Acala, ^ Wj emblem of the destruc-
tion of illusions and hindrances in the nine realms,
Jh ii& 5 "^sed for the fi q.v.
:)h S The nine evolutions, or movements of
the mind in perception.
iL H ( W or I Navasaihjna. Meditation
on a corpse in order to curb desire ; one of the medita-
tions on the unclean : — vyddhmdtakasamjndy its
tumefaction ; vinilakas., its blue, mottled colour ;
vipadumakas,, its decay ; mlohitakas., its mess of
blood, etc. ; v^myakas,, its discharges and rotten
flesh ; vikJidditakas,, its being devoured by birds and
beasts ; viksiptakas., its dismembering ; asthis,, its
bones ; vidagdhakas,, their being burnt and returning
to dust.
Jh ‘IS; also f m, I If > I P ^ Tbe nine
distresses borne by the Buddha while in the flesh,
i.e. the two women Sundara and Canca ; others
from Devadatta, Ajata^atru, etc. ; v. ^ 9.
The nine forms of pride — that I surpass,
am equal to, not so bad as others ; that others surpass,
are as bad as, are inferior to me ; that none surpass,
are equal to, or worse than me.
18
XIj U The nine suitable stages in religious
service ; c£ 0 7 ; ^ salutation to the
universal Triratna ; {ij p repentance and con-
fession ; |§ i}l trust (in the Triratna) ; ^ giving
of self (to the Tathagata) ; ^ ^ vowing to
devote the mind to bodhi ; ^ @ rejoicing (in all
good) ; Ifj If beseeching (all Tathagatas to rain
down the saving law) ; ff ^ praying for the
Biiddha-nature in self and others for entry in the
Pure Land ; 31 1^ demitting the good produced
by the above eight methods, to others, universally,
past, present, and future. This form of service is
generally performed before engaging in esoteric
observances. The verses in which these nine stages
are presented are of a commendably devotional
character. 1 1 1 “p ^ p; ^ ^ Of
paramita bodhisattvas, q.v., in the tenth or empyrean
court of the Garbhadhatu, the first nine are associated
with the above nine progressive steps, the tenth is
associated with the last four of the nine,
^fU ^1) The nine groups in the
diamoncLrealm mandala. ji '(f (fg;) The Hua-yen
Ip siitra in its older sixty chiian version is said
to have been delivered at eight assemblies in seven
places ; the newer eighty chiian at nine assemblies
in seven places ; cf. |
A.
; j/l ^ q*v. Navagraha. The nine luminaries:
g Aditya, the sun ; ^ Soma, the moon ; the five
planets, i.e. ^ ^ Aiigaraka, Mars; 7jc Budha,
Mercury ; yjc Brhaspati, Jupiter ; ^ukra, Venus ;
and ^anaiscara, Saturn ; also Rahu, the
spirit that causes eclipses ; and ff ^ Eetu, a comet.
Each is associated with a region of the sky and also
with a bodhisattva, etc., e.g. the sun with Kuan-yin,
Venus with Amitabha, etc.
The nine realities, states, or conditions in
which sentient beings enjoy to dwell, v. next.
\ \ ^ M (or m)> \ m ^ 1 I
see also | 7^, j li ^rid the nine happy
abodes or states of sentient beings of the g
^ ^9; they are the -B; ^ ^ seven abodes or stages
of perception or consciousness to which are added the
fifth and ninth below; — (1) ^ A
world and the six deva-heavens of desire in which
there is variety of bodies (or personalities) and think-
ing (or ideas) ; (2) ^ ^ 5c three brahma-
heavens where bodies differ but thinking is the same,
the first dhyana heaven ; (3) M it W A flio
three bright and pure heavens where bodies are
identical but thinking differs, the second dhyana
heaven; (4) ^ 3^ the three universally pure
heavens where bodies and thinking are the same, the
third dhyana heaven ; (5) || H ^ the no-thinking
or no-thought heaven, the highest of the four dhy&na
heavens ; (6) ^ ^ ^ M limitless space, the first
of the formless realms; (7) limitless
perception, the second ditto ; (8) ^ ^ ^
nothingness, the place beyond things, the third ditto ;
and (9) ^ ^ ® beyond thought or non-
thought, the fourth ditto.
5^ The nine heavens of the fourth dhyana
heaven.
JIj The nine kinds of karma, i.e. the desire
realm and the form realm each has conduct that
causes karma, does not cause karma, or is neutral,
making 6 ; in the formless realm there are non-
causative deeds, neutrality, and immortality, making
^ 5 ^
%
(^B) The nine kinds of irregular death ;
there are two groups, one connected with improper
food or meals, another with improper medical treat-
ment, law-breaking, drowning, etc. See also
1 I ^ A sutra translated in the later Han
dynasty by “{g: An Shih-kao.
A ^ E The samadhi of the nine
degrees, i.e. the four dhyanas pg fH, the four realms
beyond form {3 ^ and the samadhi beyond
sensation and thought ^ ^ ; see % ^ '|f
^ and;iL JS-
XMl Am idem 1 JL-
li ^ The nine grades (of arhats) who are
no longer learning, having attained their goal.
1 \ ^ The nine kinds of, and meditations on,
q.v. There are two somewhat different groups ;
one has % S M S M,
^ m ^ m ^ ^ MM
(V. A ^ ± and ^ It ^
I I IE every universe there are nine
realms, in every realm there are nine illusions
in practice and nine ways of relief; hence the
nine ways of overcoming hindrances ; also there are
nine uninterrupted ways of advance from one stage to
another of the nine stages of the H # trailolcya,
by the wisdom of overcoming delusion in each
stage ; also | 1 ^ | ; and cf. ;fL ® M JE*
% ^ (It ft) The nine realms of error,
or subjection to the passions, i.e. all the realms of the
living except the tenth and highest, the Buddha-
lealm.
19
Am idem ;/L JL-
Tlie succession of nine founders
01 , tne xieii-t'ai School ; v.
Jtj V. next.
8 ^ The nine kinds of Mahayina
dhyana for bodhisattvas, given in the m -Wi
# 6 and in other works; they are alsodatS
with^ the patience paramita and with the dhyana
nv i® meditations-
(Ik g tt te on the original nature of things, or
mind as the real nature, from which all things deriVe •
( 2 ) _ ij] I on achievmg the development of self
and all others to the utmost ; (3) H | on the diffi-
ciiities of certain dhyana conditions ; (4) 'fell I
on the entra^e to all the (superior) dhyana con-
M V- ^ ^ ! on the good; (6) ~ -bj] \ on
all Mahayana practices and actions ; (7) ® 4?^ I
on ridding all sufferers from the miseries' of passion
and delusion ; (8) jlfc ifr j ^n the way
to hring joy to ah people both in this life and here-
ytei , (9) ^ if ^ I on perfect purity in the
termination of all delusion and distress and the
obtaining of perfect enlightenment.
S V. ;lL ?L.
^ ^ The nine bonds that bind men to
inortahty love, hate, pride, ignorance, (wron<^)
views possessions (or grasping), doubt, envy, mean-
ness (or selfishness). They are the ^ Hg plus
grasping, envy, and meanness.
A I
idem [ ^
dLJi — M The nine states of bondage and
the one state of liberation. The nine states are the
hells of fire, of blood, of swords ; asuras, men, devas
maras, nirgranthas, form and formless states ; these
are all sarhsara states, i.e. of reincarnation. The one
state of freedom, or for obtaining freedom, is nirvana.
A
*
V. A
The paradise of Amitabha, i.e. ^
U
np
'v' ^ ^ Formerly called A ■? ill, which was
c anged by the T‘ang poet Li Po to the above ; it is
one of the four sacred mountains of Buddhism,
Bodhisattva is Ti-
^ The ^ I q.v. plus junior monks and
mns i.e. novices who have received the eight com-
mandments. 11 ^^ V. X ^ m m
^ ^ine stages of the
trailokya - ^ each has its possible delusions and
rrs
^ The nine truths, or postulates : imper-
manence; suffering; voidness (or unreality of
things) ; no permanent ego, or soul ; love of existence
or possessions, resulting in suffering; the opposite
(or fear of being witliout them), also resulting in
uffermg ; the cutting off of suffering and its cause ;
nirvai.ia with remainder still to be worked out •
complete nirvana.
^ ni
The nine kinds of cognition or conscious-
ness (vijnana) ; those of sight, hearing, smell, taste,
touch, mind, manas (or M p® ijj | adana), i.e.
mental perception; R H ^ ] alaya, bodhi-
consciousness, and M |i | amala, purified or
Buddha-consciousness. There is considerable differ-
ence as to the meaning of the last three.
Jh S The nine wheels or circles on the top of a
pagoda, also called ^ H the wheels in space ; the
nine shoidd only be on the stupa of a Buddha, others
are entitled to as many as eight and as few as one.
Jh ^ Kumarajiva’s nine divisions of the
meanmg of the Lotus Sutra, whence he was styled
the [ I eip.
idem X ^ M-
Am
AU Nine of the Hinayana twelve classes
^su^tois, all except the X U IS and
® is thus interpreted
but there is also a Mahayana division of nine of the'
twelve sutras, i.e. all except the ^ ^ and
® Pft* Inese are : sutras, the Buddha’s sermons *
geyas, metrical pieces; vyakarapas, prophecies;
gathas, chants or poems ; udanas, impromptu or
unsolicited addresses; ityuktas, or itivrttakas,
narratives ; jatakas, stories of former lives of Buddha
etc. ; vaipulyas, expanded sutras, etc. ; adbhuta-
dharmas, miracles, etc. ; v. -f- HI
20
JL pi V. ;fL ^ ^ rn-
Jh ^ y :h,
A 11 The nine kinds of birth ; the four
from the womb, egg, moistiire, transformation are
common to devas, earth, and the hells; the five
others are l)irth into the heavens of form, of non-
form, of thought, of non-thought, and of neither
(i.e. beyond either).
A ^ The nine classes of ghosts are of three
kinds : without means, small means, rich. The first
group have Q burning torch-like mouths, or
^ P narrow needle mouths, or ^ p stinking
mouths; the second group have hair like needles,
or stinking hair, or tumours ; the rich ghosts haunt
sacrifices to the dead, or eat human leavings, or live
truculently.
The five elements together with time,
space, mind {mtnas), and soul {dtman) according to
the teaching of the ''heretical’' Vaisesika sect;
;'L3t 0 The nine kinds of days of abstinence
on which no food is eaten after twelve o’clock noon
and the commands are observed. They are : Every
day of the first month, of the fifth month, of the ninth
month, and the following six days of each month,
8th, 14tli, 15th, 23rd, 29th, and 30th. On these
days Indra and the four deva-kings investigate the
conduct of men.
^ To end, see through, understand, thoroughly
know, make clear, thoroughly, completely, final.
J J M, The complete vision obtained when
the body is in complete rest and the mind freed from
phenomenal disturbance.
T H A revealing cause, v. zi H, i.e. Afe |
a producing or direct cause, e.g. a seed ; and "X | a
revealing " cause ”, e.g. a light, as indicating the
effect; knowledge or wisdom. [ | ^ The
second of the three Buddha-nature" causes”,
i-®* jE H H i^ M as direct cause of
attaining the perfect Buddha-nature, associated with
the ^ ; T S fife is the revealing or en-
lightening cause, associated with the Buddha-
wisdom; ^ 0 ® is the environing cause,
e.g. his goodness and merits which result in
deliverance, or salvation.
T mil ® The mastery of abstract con-
templation.
T m Complete enlightenment, or clear appre-
hension.
T m A noted disciple named Ajnata-Kaun-
dinya, v. also known as ^ y ^
and ^ 1^* He is described as " a prince of
Magadlia, maternal uncle of ^akyamimi, whose first
disciple he became”. He is " to be reborn as
Buddha under the name of Samanta-Prabhasa
Eitel.
T Parijna, thorough knowledge.
7 Revelation of the whole meaning, or
truth, as is partial revelation adapted Ig)
to the capacity of the hearers. | | ft Teaching of
the whole truth. | | @ The sutras containing it.
Mahayana counts all Hinayana sutras as vfC j | | ;
Mahayana sutras are divided into both kinds according
to different schools.
T
Thorough penetration, clear understanding.
Dva, dvan. Two; dvitiya, second.
The six non-Buddliist philosophers,
This life and the hereafter. | |
Sakyamimi and Prabhutaratna, the Buddha ^ ^
in the eleventh chapter of the Lotus Sutra ; see also
n I I The two realms of conscious or
sentient beings jh: fflj, and unconscious or
material things ^ ifi: m-
Dviyaiia. The two vehicles conveying to
the final goal. There are several definitions : —
{!) Mahayana and Hinayana. (2) ^ ^ and
or ^ g I |. Sravaka and Pratyekabuddha.
(3) I 1 fife The Lotus Sutra teaches that sravakas
and pratyekas also become Buddhas. (4) H — * | |
The "two vehicles” of "three” and "one”, the
three being the pre-Lotus ideas of i^ravaka, pratyeka,
and bodhisattva, the one being the doctrine of the
Lotus Sutra which combined all three in one.
The eighteen Hinayana sects
and the five Vinaya # sects. [ [ ^ The eighteen
21
T # tinanta, personal endings of the Sanskrit
verb.
— —* ^ ,
— . ^ (3 ;rfc A method of meditation by
coupling with respectively. Of
0 ^ IS
3l ^ The two groups of food, each of five
kinds: bhojmilya, v. ff cereals, fish, and flesh;
and Mifdamya, v. fj fruits and sweetmeats.
z: « 5ife The two Buddhas sitting to-
gether, v. - ifk #. I I rf» The period between
the nirvana of Sakyamuni and the future advent of
Maitreya, i.e. the present period. [ | ^ Dual
aspects of the Buddha-nature, i.e. gg the
Buddha-nature wdiich is fundamentally in all sentient
beings, and -fi the functioning Buddha-nature
active and effective in some, but not in others, a
doctrine of the jtfe school. | | ;^ v. —
-1 A The sixteen ^ or meditations. Y -k
AM-
Twelve. 1 | idem + “ 0 It-
I \ ^ M I'll® twelve vows of g®. [ | [^
during the twelve (= twenty-four) hours of the day.
r.. jl The two external and internal, or
ordinary ranks, BL and 0 )i., in the first forty
of the fifty-two stages ^ ; the | are ordinary
believers who pursixe the stages of -f- ; the 0 |
are the zealous, who are advancing through the next
tliree groups of stages up to the fortieth.
— - The two modes of escape from mortality,
^ I the long way called the S? ii; or g
i.e. working out one’s own salvation ; and the
across or short way of the Pure-land sect ov ^ ^ ^
faith in or invocation of another, i.e. Amitabha.
The dual benefits, or profits :
or developing oneself and others ; g f l]
enlightenment in bodhisattvahood, fi]
the multitude. Hlnayana ''seeks only .
benefit ; the bodhisattva rule seeks both
benefit and that of others, or personal imj
for the improving of others.
— * Two kinds of devotion or practice,
and H sole or single-minded, and miscellaneous
or varied, defined as (1) chief or sole duty, and (2)
aids thereto or adjunctive observances. Also |
causative devotion of a bodhisattva in former life,
and ^ I its actual manifestation here.
— 'Pu ^ A S A term applied
by T'ien-t'ai in criticism of Hua-yen, which while it
is a dj perfect or complete doctrine, yet has the
" crudities ’’ of the JglJ and comes short of the
really perfect Lotus doctrine.
— . 7J Dual powers ; there are three definitions : —
W S :/J own strength, or endeavours, i.e.
salvation by cultivating jg, and Ml ^
another’s strength, e.g. the saving power of Amitabha.
(2) ® @ I Power of thought in choosing (right
principles ) ; ^ ij power of practice and per-
formance. (3) % I and Ijffi | positive and negative
forces ; dominant and subordinate ; active and inert
energy.
- The dual aid bestowed by the Buddha,
I® I manifest or external, in the blessings and
powers of this life ; ^ [ invisible, in getting rid of
sins, increasing virtue, etc.
— * ll5t Two hypotheses in the Pg H 1
(1) IR ® p in © non-substantial hypothesis,
that there is no substantial entity or individuality,
i.e. no J| ^ and ft no ^ ^ and ^ no
real subject and object, but that all is transient
emotion ^ J® IS! ® ^be factual
hypothesis, that there is entity or individuality,
subject and object, etc.
The dual lights, i.e. | the halo from a
Buddha’s body and jjj* ^ the light from his mind.
Also the constant halo from the bodies of
Buddhas and f ji | the supernatural light sent out
by a Buddha (e.g. from betw'een his eyebrows) to
illuminate a distant world.
fW’ The two surpassing fruits, or rewards
given by Buddha, i.e. final nirvana and perfect
enlightenment.
H + Vim&ti. Twenty.
_ A The two ways of entering the truth : —
A by conviction intellectually, X by (proving
it in) practice.
— ^ T — Twenty-two of the + -L: It pp
q.v.; theyare®:^^,® lEWl.VS iu M. &3ELm
andgs;;:/^. j | ] The twenty-two roots, organs,
22
or powers, v. . They are : -™-( 1 ) W: \ caksurin-
driya; (2) ^ ] car, srotrendriya ; (3) ^ [ nose,
ghrdmndriya \ (4)'g' | iongiiG^jilivendfiya^ (5) ^ |
"body, kdyendriya ; (6) | inind, immlndfiya (the
above are the ® ) ; (7) | female organ, sfnndriya ;
(8) I male organ, piirusendriya ; (9) # | life,
jmitendriya\ (10) g | suffering (or pain),
driya ; (11) ^ | pleasure, suJchendriya ; (12) ^ |
sorrow, dmirmanasyendriya ; (13) ^ | joy, saumanas-
yendriya; (14) ^ | abandoning, upekmtdriya (from
10 to 1.4 they are the ^) ; (15) ^ [ faith, irad-
dhendriya; (16)fjf ^ [ zeal, vtryendriya ; {17) ^ |
memoTj^smrfindriya; (18)^ | meditation, or trance,
samcldhmdriya ; (19) | wisdom, pmjmndriya
(these are the ^ ^ ; (20) ^ ^ 1
the power for learning (the Four Noble Truths)
andjmlamujndsydmmdnya ; (21) g, the power
of having learned (them), djmndriya ; (22) ^ |
the power of perfect knowledge (of them), djndtd-
vindriya (these three are called the ^ |g),
I I 1 The AbhidharmaKo& divides the eighteen
realms + A J?- hito twenty-two categories. Also,
there are twenty-two modes or processes in the
perfect development of a Buddha and his works.
The monk^s twenty-five-patch
garment, v. I I 1 III ® The twenty-five kinds
of perfect understanding of the truth ; they refer to
the A H, and .d:; izi disciples of
the Buddha are said each to have acquired a special
knowledge of one of these twenty-five and to have
been recognized as its authority, e.g. Kuan-yin of the
ear, Dignaga of sound, etc. | | | 7^ ® Tfien-t'ai’s
twenty-five aids to meditation, v, j[h f|. | | \
The twenty-five forms of existence, fourteen in the
desire realms seven in the realms of form
and four in the formless realms m
til# The twenty-five guardian deities who
protect any keeper of the commandments, i.e. five
for each of the commandments against killing,
robbing, adultery, lying, and drinking. | | | ^ §
The twenty-five bodhisattvas who protect all who
caUon Amitabha, i.e. ^ 3E, ^ ±.
f m e ^ i?L, m m m, m ^ m,
i'J iJjA® BJ
# IS I, ^ » 3E, a ^ r . H H 0^ 2,
r
and |f£ Jl- ^ | | | |^ Each of the five g
night watches is divided into five, making twenty-
five tien.
+ ffi ^ronakotlvir
Defined as the
most zealous of ^akyamuni’s disciples, who became an
arhat. Having lived in a heaven for ninety-one
kalpas, where his feet did not touch the ground, he
was born with hair on his soles two inches long, an
omen which led his father and brothers to endow
him with twenty kotis of ounces of gold, hence this
name. v. ^ 22.
X The twenty-eight heavens, or
devalokas: six of the desire-world eighteen
of the form-w^orld ^ and four arfipa or formless
heavens ||{| ^ The heavens of the world of form
are sixteen according to the g| ^ ^ $[5 Sarva-
stivada School, seventeen according to g -§|5
Sutra School, and eighteen according to the
Ji IS Sthavirah. ] | | The twenty-eight
naksatras or constellations, divided into four
mansions of seven each, referred to Bast, or
Spring; South, Summer; West, Autumn; and
North, Winter. The month-names derived from
them differ slightly in form. E. : Citra, Ai
Nistya (or Svati), Visakha, ^ Anuradha,
Eohini, Jyesthaghni (or Jyestha), ^ MulabarhanI
(or Mula), ^ Piirva-Asadha. N. : Uttara-Asadha,
^ Abhijit, iSravaria, Sravistha (or Dhanistha),
^atabhisa, ^ Purva-Prosthapada, ^ Uttara-
Prosthapada. W. : ^ Eevati, Asvayiij (or
Asvini), pf Apabharani (or Bharani), Krttika, H
Eohini, ^ Invaka (or Mrga&as), ^ Bahu (or
Ardra). S. : ^ Punarvasu, ^ Tisya (or Pusya),
IPP Aslesa, ^ Magha, Purva-Phalguni, ^ Uttea-
Phalguni, ^ Hasta. | | | ^ or ^ The twenty-
eight forms of existence, or birth. - -h ;1L %
the twenty-niuth is the non-existent; v.
1 1 1 II The twenty-eight Buddhist patriarchs
as stated by the Mahayanists. The T‘ien-t‘ai school
reckons twenty-three, or twenty-four, with the
addition of ^apakavasa, contemporary with his pre-
decessors, but the Ch'an school reckons twenty-
eight (1) Mahakasyapa, Sg ^ (^) ; (2)
Ananda, Piif JH ; (3) Sapakavasa, TfP ;
(4) Upagupta, M ^ M ^ ] (5) Dhrtaka, M ^ Si ;
(6) Mikkaka, or Miccaka, or Micchaka, ^ ^ ; (7)
Vasumitra, ^ ^ ^ ; (8) Buddhanandi, |5^ ® H ;
(9) Buddhamitra, ^ ^ ; (10) Parsva, or
Parsvlka, ^ ^ -jg |f or ^ ; (11) Pupyayafes,
S ili IP #■; (12) Aivaghosa, ^ A: ±; (13)
Kapimala, M ; (14) Nagarjuna, f| ; (15)
Kapadeva, jlB iP Ji ^ ; (16) Eahulata, ^ ^ ;
(17) Safighanandi, ft fjp H J| ; (18) Gaya-
&ta, fp M ‘k (19) Kumarata, M M
(20) Jayata, ® ^ ^ ; (21) Vasubandhu, ^
m m; (22) Manorhita, 0 ^ ; (23) Haklena,
M Ml (24) Aryasiihha, glip (26)
Basiasita, ^ ^ ^ (26) Pupvamitra,
(27) Prajnatara, M ^ ^ Bl (28) Bodhidharma,
# ^ ^ I M 1^ .X the twenty-eight yaksas.
I I I ^ ^ The thousand-hand Kuan-yin has twenty-
eight groups of fill ^ great rsis or genii, under
23
the direction of the JL # 5 Peacock king
Mayiiraraja ; also each of the 0 5c 3E maharajas, or
guardians of the four regions, has the same provision
of demons, known as ^ ^ company of spirits.
The name of the Pg ^ — -j-
d + ^ The twenty devas. (1) iz ^
(Mahabrahman), (2) ^ (&kra devanam
Indra), (3) ^ |jH 55 3E (Vaisravapa, ^ FI or
Dhanada), (4) ^ ^ ^ (Dhrtarastra), (5) j®- .S
(6) ^ @ 5c i (Virupaksa),
(7) # ill H (? Guhyapati), (8) |8 ® 'M' ?i
(Mahesvara), (9) fJi (ji) 5c ^ (Pancikajf (10)
^ (Sarasvati), (11) 5: ^ ^ (Laksinl),
(12) 55 fF (Skanda), (13) ^ M ja
(FrthivI), (14) ^ ^ (Bodhidrmna, or Bodhi-
vrksa), (15) ^ |iF (Hariti), (16) M ^ 5P
(Marici), (17) B g ^ ^ (Surya), (18) g 5F $
(Candra, etc. There are many different names)
(19) fli 3E (Sagara), '(20) M B W ^
(xama-raja).
r + •^3 The twenty kinds of wisdom or
knoidedge as defined by T‘ien-t‘ai, i.e. the Hinayana
(or - M) with seven kinds, ji five, BiJ ^
four, and Hj ^ four; cf. | | ^ ^ The
twenty skandhas, intp. as ^ sections or
chapters, i.e. the thirty-one to the fifty-three chiian
of the izg ^ beginning with ^ | | and
ending with ^ | | ; they are twenty sections
containing rules for the monastic life and intercourse.
I I The eighteen Hinayana sects, together with
the two original assemblies of elders.
- *
* — » Tlic dual receptivity or karma of pleasure
and pain, the physical and the mental, i.e. ^ and ifj,
^ dbr
a /fg The two duskrta, doing evil and
speaking evil; v. ^ | |.
n ft The double harmony or unity, i.e.
31 and indicating those who are united in
doctrine and practice, or the sangha.
“Hr The two good things, ^ [ the good
character that arises from meditation or contempla-
tion — especially of the Pure Land ; fi: j the good
character attainable when, though not in meditation,
one controls oneself in thought, word, and deed.
Also ^ ^ I and B | the good character
not yet and that already evolved. Also ^ 3| |
goodness in theory and practice.
J 2 ’ — * Two causes, of which there are various
definitions : ( 1 ) ^ | The producing cause (of
all good things) ; and J | the revealing ‘ or illumina-
ting cause, i.e. knowledge, or wisdom. (2) fg ^ |
The 8th q.v. : the cause that is able to produce
all sense and perceptions, also all good and evil ;
a>m ^ jg I the environmental or adaptive cause’
which aids the 8th |§, as water or earth does the
seed, etc. (3) ^ | or ^ [ Practice or habit
as cause, e.g. desire causing desire; and ^ | or
^ 1 the rewarding-cause, or fruit-ripening cause,
e.g. pleasure or pain caused by good or evil deeds!
(4) jE 1 Correct or direct cause, i.e. the Buddha-
nature of all beings ; and ( the contributory
cause, or enlightenment (see J | above) which evolves
the iE I or Biiddha-nature by good works. (5) ^ I
Immediate or direct cause and ^ | distant or in-
direct cause or causes.
term
> — |M1 ^ The two perfect doctrines, a
of the Then-Pai School, called ( (also fS
F’lid |g # I) and ^ j (also ^ |).
IS _ the present really perfect — ^ doctrine
arising from the Lotus Sutra ; ^ | the older, or
Jj® # comparatively speaking perfect doctrine of
the pre-Lotus teaching, that of the and
M schools ; but the older was for lunited salvation
and not universal like the 4 - | ; these t-wo are
also termed :g]3 | and fS; The Hua-yen school
has a division of the two perfections into Hf | and
® I gradual and immediate perfection.
The dual adornment, that of ^ ^
wisdom and that of |f good deeds, jg ^ @ 27.
— . JL There are three groups : | and
;j=0 I : the former is the ubiquitous, unadulterated
or innocent 3I dharma-nature, or essence
of thmgs ; the latter is the form-nature, or formal
existence of the dharma, pure or impure according
to the mind and action of the living. The jfj |
and 1^ I are Pure-land or Paradise ; and impure
land, e.g. the present world. In the Pure-land there
are also ^ [, the land in which a Buddha himself
dwells and 'ft; in which all beings are transformed.
There are other definitions, e.g. the former is Buddha’s
Paradise, the latter the world in which he dwells
and which he is transforming, e.g. this Saha-world.
— . ^ The two (erroneous) tenets, or attach-
ments ; (1) ^ ^ or A ^ that of the reahty
of the ego, permanent personahty, the atman, soul
or self. (2) ^ ^ that of the reality of dharma,
things or phenomena. Both are illusions. “All
over, a second time,
power or virtue are
id ^ [ : also ft |
marvel
two minds, ^ the original
illusion arises from holding to the reality of the
ego and of things/'
^ ^ ^The dual reward. ■ (1) ^ or 0c M
ihe material environment on which a person depends,
resulting from former karma, e.g, country, house,
property, etc. (2) JE # or JE his direct reward,
i.e. his body, or person.
• — * The two superior kinds of bodhi-
sattvas, ^ | | superior in wisdom (chiefly bene-
ficial to self) ; ^ if I i superior in pity for others
and devotion to their salvation.
The two devas. (1) g 5^ and ^ 55
Sun-deya and Moon-deva. (2) H ^ ^ A deva
born simultaneously with the individual, and
^ dfiva with the same name as the individual ;
both devas have the duty of watching over the
individual. ^ ^ and ^ m ^ Brahma and
Indra. | | ji:, f[I| The two devas are Mahej^vara
and Visnu; the three rsi are Kapila, Uluka, and
Esabha; v. and
^ The two sisters, one the deva 3^
merit ” or “ achieving ”, who causes people to
acquire wealth ; the other, H ^ ^ the ” dark ”
one, who causes them to spend and w'aste ; these
sisters always accompany each other.
— . There are various definitions of the two
aspects of the bhutatathata. (1) (a) ^
^ in The changeless essence or substance, e.g. the
sea ; (6) ^ ^ in its conditioned or ever-changing
forms, as in the phenomenal world, e.g. the waves.
( 2 ) (a) iS # in The inexpressible absolute,
only mentally conceivable ; (6) flic in aspects
M it expressible in words, its ideal reflex. (3) (a)
^ M ^ The absolute as the void, e.g. as space,
the sky, a clear mirror ; (6) ^ ^ in the absolute
in maniiestation, or phenomenal, e.g. images in the
miiror , the womb of the universe in which are all
potentialities, (i) (a) « ® ^ in The Buddha-
^ture in bonds, i.e. all beings in suffering ; (b)
{ij ® -M- jifO the Buddha-nature set free by the
manifestation of the Buddha and bodhisattvas.
(6) (a) ^ ^ ^ The Buddha-nature defiled, as
m unenlightened man, etc., e.g. the water-lily with
rts roots m the mud; (b) m ^ jjr. in the pure
Sn purified or bright as the full moon.
yl% ^ ^ ^ ^ ^ similar to the first
cietimtion given above.
", the Ig I : or comparative ', view, i.e. compared
with all previous teaching, which is the rough ground-
work ; and the |g ^ | or view of it as the perfection
of teaching ; hence it is '' wonderful " in comparison
with all previous doctrine, and absolutely " wonderful "
in itself ; cf. “ III.
The two beginnings, i.e. of Hinayaiia, by
the preaching of the Agama siitras ; and of
Mahayana by the preaching of the 0 ^ xAvataiiisaka
sutra.
^ Double-letters, i.e. a monk-
monk’s name consists of two characters.
The two-character Manjiim.
-because a
I I * ^
The two kinds of study or learning ;
(a) reading and reciting, (b) meditation and thought.
Two theories or schools stated by the
Hua-yen (Kegon) school as ^ and ^
q.v., known also as ^ and ft There are
ten points of difference between them. Another
division is the ^ ^ and ft ^ q.v.
tri The two esoteric aspects, i.e. @| [ and
^ I, the former referring to the doctrine, the latter
to the esoteric acts of a Tathagata.
— . The two honoured ones, Sakyamuni and
Aimtabha. | | — fj; (or fSr) The two as one in
teaching. | j “ ^ The two as teacher and
saviour, with reference to the teaching of the way
of salvation of the first, and the consequent saving
vows of the second; cf. “ ii: #.
7”" ® The two sages, or preceptors in the
Lotus Sutra, Sakyamuni and Prabhiitaratna. Also
sages and ordinary preceptors.
- — . _ The two kinds of introductory phrase :
(a) the ordinary opening phrase of a sutra — “ Thus
nave I heard ” ; and (6) specific openings referring to
the circumstances in which the sutra was produced.
25
ample, pure natural mind of all creatures, the
Buddha-mmd, l e ii, ^ ^ . and g A the
illusion-mind, which results in complexity and con-
fusion. Also vg the meditative mind, or mind
fixed on goodness; and the the scattered,
inattentive mind, or mind that is only aood at
intervals.
. sS The two patiences or endurances •
^ all under all circumstances ;
® rE (?£) I calm rest, as a bodhisattva, in the
^surauTO of no (re-)birth, i.e. in immortality. Also
^ ^ I patience under suffering, and i| ^ ^ I
imperturbable examination of or meditation in the
law or of all things. Also, physical and mental
patience, or endurance.
— ‘ The two awakenings, or kinds of entrv
into bodhisattvahood, i.e. @ inmiediate and *
gradual.
— . ^ ^ Tlie^ two aspects of illusion : B | per-
plexities or illusions and temptations arise from false
views or theories. © | or ^ \, ditto from thoughts
arising through contact with the world, or by habit
such as desire, anger, infatuation, etc. They are
also styled 3® _ | illusions connected with principles
and ^ I illusions arising in practice ; v.
^ ^ The two kinds of love, | ordinary
human love springing from desire ; ^ | bodhisattva
or religious love, i.e. desiring to save all creatures.
- 7 - transformation-body
o± a Buddha, i.e. ^ | ( his surpassing body as seen
by bodhisattvas, and ^ [ | his inferior human body
as seen by ordinary people.
The two grades of commandments, or
prol^itions, e.g. + ^ and ^ jg. for monks ;
S and A for the laity; ^ | and !£ I,
heretical rules and correct rules ; and numerous
other pairs.
r, m (^) The two erroneous views of in-
dividualism : {a\ A m M. The erroneous view
that there is an independent human personality or
soul, and (6) ^ ^ the like view that anything
exists with an independent nature. | | The
two reasons for clinging to the idea of the self:
{^) M ^ ^ the natural, or instinctive cleaving
to the idea of a self, or soul ; (b) ^ M ^ ^
the same idea developed as the result of (erroneous)
reasoning. Cf. n
- . The two values of the cominandnients : ,
w jfc W P^^tibitive, restraining' (M
^ ^^oji'^^tructive, constraining to goodness.^
_ , . Dual division of the Buddha\s teaching
ihere are various definitions: (1) Tfien-t‘ai has
(<^) ffi I exoteric or public teaching to the visible
audience, and (b) ^ | at the same time esoteric teach-
^dience invisible to the other assembly.
11 = Shingon School by “ exoteric ” means
all the Buddha’s preaching, save that of the -Jq g
® which it counts esoteric. (3) (a) ||f j and
( ) I graduated and immediate teaching, terms
with various uses, e.g. salvation by works, Hinayana,
fi "^ahayana, etc. ; they are applik to
the Buddha s method, to the receptivity of hearers
f \ teaching itself. (4) T‘ien-t‘ai has
(a) ^ I and {b) ^ ^ \ teachings relating to
the - ^ or realms of mortality and teachings
relating to immortal realms. (5) (a) ^ ^ j and
^ Terms used in the Nirvana siitra, meaninv
incomplete word, or letter, teaching and complete”
word teaching, i.e. partial and complete, likened to
Hm^aim and Mahayana. (6) (a) Ife | and
^ ^ piE Ij?’ 1 of the Nirvapa sutra, (a) com-
pleting those who failed to hear the Lotus ; {b)
supporting the law, while discoursing on immor-
tality, i.e. that the keeping of the law is also neces-
sary to salvation. (7) T‘ien-t‘ai’s division of {a) -dg |
and (b) HJ | the partial teaching of the and
Jgl] schools as contrasted with the perfect teaching
of the m school. (8) T‘ien-t‘ai’s division of (a) ;j|| |
and (6) ^ | temporary and permanent, similar to
the last two. (9)(a)ia: 15: The ordinary teaching
? ; (^) li} I I I the teaching of
Buddiia-trutb of other-worldly happiness in escape
from mortality. (10) (a) J ^ | the Mahayana
perfect or complete teaching, and (&) ^ | | j Hina-
yana incompleteness. (11) The Hua-yen division of
{«) M ft I indirect or uneven teaching as in the
Lotus and Nirvana sutras, and (6) 2p ^ ( direct
or levelled up teaching as in the Hua-yen sutra.
(12) Tie Hua-yen division of (a) ft | all the Buddha’s
teaching for conversion and general instruction, and
(b) flj I his rules and commandments for the control
and development of his order.
The two times or periods — morning and
evening. Also jg kala, a regular or fixed°hour
for meals, and :||1 samaya, irregular or unfixed
hours or times.
— . ^ The two kinds of wisdom ; there are
various pairs. The Hua-yen school uses g| and
fax M ; the Fa-hsiang f:@) uses and
26
# # ; tlie T'ien-t'ai uses ^ and ^ .. (1) '(<3^)
p a I or ^ I, il M |, jE |i |, M .1. » I
is Buddha- wisdoiu, or Bodhisattva real wisdom ;
ib) iu il I, or # # I, PI 1, !§: 1,.^^ 1,
the same wisdom in its limitation, and relation to
ordinary human affairs. (2) (a) ^ [ Absolute 'wisdom
and {b) |f| [ or fig | relative or temporal wisdom.
(3) (a) — % I wisdom of the all, (b) — * IS I
wisdom of all the particulars. | j [fj The two
kinds of Tatliagata- wisdom, and absolute
and functional (or relative), both perfect) and com-
plete.
Dharmakaya ; ' five pairs are' given, ''g and t? , ^ ^ ;
M S and m -ft I I; g tt and m it I I;
^ ft and I I ; Si and ^ | | ; cf. ft
Sakrdagamiii ; v. ^ and The second
‘‘fruit” of the four kinds of Hmayana arliats, who
have only once more to return to mortality. Also the
two kinds of fruit or karma : (a) ^ ^ ^ The
good or evil characteristics resulting from habit or
practice in a former existence ; (b) ^ the pain
or pleasure resulting (in this life) from the practices
of a previous life.
zi The two “ roots ”, or natural powers.
(1) (a) fij keen, able (in the religion) ; (b)
dull. (2) (a) iE ; M ^ ^ The power or ability
which uses the sense organs to discern the truth ;
^ tfe (^1' #) Mk the sense organs
3Bl as aids. (3) The male and female sexual organs.
Two classes of karma. (1) (a) 51 [ leads
to the i.e. the award as to the species into
which one is to be born, e.g. men, gods, etc.;
(6) ^ [ is the JglJ ^ or fulfilment in detail, i.e.
the kind or quality of being, e.g. clever or stupid,
happy or unhappy, etc. (2) (a) H ] and (6) ^ j
Good and evil karma, resulting in happiness or misery.
(3) (a) |jr 1 Aids to the karma of being reborn in
Amitabha’s Pure-land, e.g. offerings, chantings, etc. ;
(b) IE I thought and invocation of Amitabha
with undivided mind, as the direct method.
— The two dana fg i.e. kinds of
donating, or almsgiving: (a) ffr ff§ | ordinary
alms, and (b) {tj ifr PbI | spiritual, or other-worldly
gifts.
^ The two kinds of seeking : | seeking
to get (e.g. pleasure) and [ seeking long life.
:zm m The two tenets in regard to things ;
cf. Z1 ^ #,3 i.e. fl. I i the common or natural
tendency to consider them as real; 1 | the
tenet of their reality as the result of false reasoning
and teaching. [ | ^ Contrasted types of the
a
, The two rivers and the white
I.e. the path leading to life between the rivers
of desire and hatred, which are compared to water
and fire.
path;
IJli^ The two ways in the current of trans-
migration : Jld I to flow with it in continual re-incarna-
tion; ^ I resist it and seek a way of escape by
getting rid of life’s delusions, as in the case of the
saints.
Two Nirvanas, v.
The two conditions relating to the
passions and delusions : % | the condition in which
they can prevail; | that in which they cannot
prevail.
“MS Two kinds of impermanence, im-
mediate and delayed. ^ ^ | | things in motion,
manifestly transient ; pfg j | things that have
the semblance of continuity, but are also transient,
as life ending in death, or a candle in extinction.
II ® The two categories of anatman
yk I I iTLO (permanent) human ego, or soul ; [ |
no (permanent) individuality in or independence of
things, the latter is a Mahayana extension of the
former, and takes the form of the unreality of the
self or of things. [ | | The wisdom that recog-
nizes the above laws, v. P9 1^.
“ 4i le The two neutrals, or indeterminates
which cannot be noted as good or evil.
r, The two kinds of kle&, i.e. passions,
delusions, temptations, or trials. (1) (a) | |
The six fundamental kle&s arising from the six
senses ; (6) ^ | | the twenty consequent Mesas
arising out of the six. (2) (a) J 51 | |g || Kle&
arising from false reasoning ; (&) {S. ^ ^ | [ that
which is natural to all. (3) (a) ^ || fli} ^ The
six great, e.g. extravagance, and (b) /]>* | | [ |
tenminorafflictions, e.g. irritability, (4) (a) ^ | j
Ordinary passions, or temptations ; {b) ^ fij
I I fierce, sudden, or violent ditto.
The two kinds of sin, jp [ and |
27
preventing good and doing evil ; also, sins of omis-
Sion and commission.
— * _ 3E The^ two guardian spirits represented on
the temple gates, styled Vajrayaksa ^ fflj w
or or X 1^. • yii 1 X. ^
The two kinds of manifestation, or
appearance,;^- [ and |, the necessary
appearance im the flesh of the Buddha for ordinary
people, and the non-necessity for this to those of
spiritual vision.
^ ^ commandments, or
J!r >£ I perfect or complete commandments, which
are obligatory on monks and nuns. They are pg y*
f ? ^ @ M the four paraiikf
r — ^ thirteen sahghavasesa ; 4^ yf
two aniyata; H + ^ gg thirty naihsarjkah-
payattil^i,^L -h 'M ^ IS ninety prayafoittikah ;
; W m m hun-
dred siksakarapiya and ^ Mm seven l^ds of
vmaya for ending disputes.
TT advantages or benefits : profit-
able to the life which now is, and that which is to
come.
x^P forms, or characteristics, of the
nnutatathata, universal and particular. The Se ■P’
gives (a) pure wisdom, cf. alayaOifant
out of whose primary condition arise (6) m
M IB inconceivable, beneficial functions and! usS
Ihe same sastra gives also a definition of the M in
as (a) that all things, pure or impure, are
fundamentally of the same universal, e.g. clay which
IS made into tiles ; (h) ^ ;j:g but display particular
qualities as affected by pure or impm-e causes,
e.g. the tiles. Another definition, of the ^ If 31
mt ^ ^ universal, as impermanence ; (b)
i?'J_ m particulars, for though all things have the
universal basis of impermanence they have particular
qualities, e.g. earth-solidity, heat of fire, etc.
in
V. „ im and ^ jsi-
idem
(W W) The second patriarch in China
•1 ^ of the Ch'an (Zen) school who, to
mduce Bodhidharma to receive him, is said to have
cut oft his left arm in the snow in order to prove
tiis nrm.ness and determination.
. m The bliss of the gods, and the bliss of
the cultivation of happiness; (a) M A FR the
eighteen Hm^yana clas.ses of those under training
tho^sVn^^l^’ ^ A 15 the nine divisions of
those no longer m trammg, i.e. who have completed
their course. Ako (a) g the pitiable, or poor
pPPortunity for charfty;
( ) 15 the field of religion and reverence of the
Buddhas, the saints, the priesthood.
@ Two kinds or classes. For those not
-Tr- for fosto^ice
^ ® ifi: Pel see under “Jit ffg.
Buddlia-domains : (a)
^ or state of absolute enlightenment ;
\ ) I'Ll tile domain that lie is transforming.
— The two forms of service, or
escanllT f id ^ ^ '•'O f^ose who have
°-g- Buddhas; (6) :^e m
f to those still living in the toils. (2) (a) M m 1
^
@ ^ The two kinds of light
(1) (a) m physical light ; (6) ^ («) ^ pn
or_i& ^ SJ wisdom or mental light. (2)fo) | |
^ ^ true l5tff
]• hf ^ constant or eternal
tions’ ^ ^ ^ ^ light in temporary manifesta-
— - 0 Two aspects of cause and effect,
f/i™ £ “four noble truths”.-
W IM: ra H in the present life, the * M
being^the effect, and the ^ |§ the cause ; (h) {5 -fH*
fkj a :P: in the futme life, the ^ |f, extinction
beiug the fruit, and the
il m the eightfold noble path ” the cause.
__ T" Two kinds of seed : (1) (a) * ;#
m ^ the seed or latent undivided (moral) force
immanent in the highest of the eight fl i e the
alaya-vijnana ; (6) ff H ® the newly influ-
enced, or active seed when acted upon by the seven
other bII, thus becoming productive. (2) (a) ^ “g*
® The so-called seed which causes moral acti^
simflar to ^ ^ e.g. good or evil seed pro-
ducing good or evil deeds ; (6) H ® ^ karma seed,
the sixth If actmg with the eighth.
n Two kinds of seclusion, or re-
tircnumt from the world : Bodily witMrawal into
seclusion. Spiritual withdrawal from all evil, and
into meditation.
mm
Two kinds of charity : (1) (a)
goods ; (b) the saving truth. (2) (a) Pure
charity, expecting no return ; (b) the opposite.
“ S 't' ffl Two kinds of mind : mind in
its inner character and influence ; in its outer mani-
festations.
Two kinds of patience, or en-
durance : (a) of the assaults of nature, heat, cold, etc. ;
(b) of human assaults and insults.
nmn Two kinds of seed - nature, the
character of the alaya seed and its development :
(1) 14 S The original good seed-nature ;
(^) ^ seed-nature in practice or develop-
ment. (2) (a) ^14 ft lit 14 The immanent abiding
original good seed-nature ; (b) ^ pjf the
seed productive according to its ground. (3) (a)
M Ifi '14 The seed-nature of the saints, by which
they attain nirvana ; (6) M ^ 11 14 the seed-nature
in the foolish and ignorant.
^ §2 Two classes of Buddha’s pre-
dictions of a disciple’s destiny, ^ |B predic-
tion in finality, or complete detail; % S f B
partial, or incomplete prediction.
V.
— . ® ^ The
natural, and ^
cause.
1 ^ I-
two kinds of death, ^ ^ |
I violent death, or from external
~m & R. Two classes of monks :
^ M I I those who hear and repeat many sutras,
but are not devoted doers ; S ^ I I those who
read and repeat few sutras but are devoted in their
lives.
— ... .. Two kinds of purity, according
to the Hua-yen sutra ; § ft ^ natural purity,
i.e. the natural ^ in purity ; and ^ ^
acquired purity through avoiding pollution.
also 7^
^ Two nirvanas : (1) ^ ^
That with a remnant; the cause
g has been annihilated, but the remnant of the
eifect still remains, so that a saint may enter this
nirvana during life, but have to continue to live
in this mortal realm till the death of his body.
(2) M ^ fM M in fic Remnantless nirvana,
without cause and effect, the connection with the
chain of mortal life being ended, so that the saint
enters upon perfect nirvana on the death of the body ;
cf. ^ jS Anotlier definition is tliat Hinayana
has further transmigration, while Maliayana main-
tains final nirvana. '' Nothing remaining ” is differ-
ently interpreted in different schools, by some literally,
but in Mahayana generally as meaning no further
mortal suffering, i.e. final nirvana.
V.
Two forms of esoteric baptism,
r: H m. Two kinds of relics — the wliole
body, or parts of it. Also, the Buddha’s physical
remains or relics, and the sutras, which form his
spiritual (dharmakaya) remains.
I 1 #
bodies.
PM Monastic and lay bodhisattvas.
I ^ A bodhisattva’s mortal and immortal
® ^ Two kinds of sickness : physical and
mental or spiritual.
HE?
Two classes of saints or preachers :
those who preach and those who preach without
words.
— - ® M tJI The two kinds of (spiritual)
provender : charity and wisdom.
-ass The two false views, one that
of a nihilistic school which denied that earthly happi-
ness is dependent on a moral life; the other a
materialistic school which maintained the moral life
in the interests of self, sought earthly happiness, and
failed to apprehend nirvana.
— ® ( *) ^ Two kinds of iccliantika,
q.v. : (a) the utterly depraved, abandoned, ami blas-
phemers of Buddha-truth ; (b) bodhisattvas who
refuse to enter upon their Buddhahood in order to
save all beings.
. — 45r The two voids, unrealities, or im-
materialities ; V. There are several antitheses :
29
(1) («) A ■ S ^ ^ The non-reality of the atman
the soul, the person ; (6) ^ the non-reality of
(2) (a) ft ^ The Then-t'ai division that
notliing has a nature of its own ; (5) #g ^ there-
fore its form is unreal, i.e. forms are temporary names
( 3 ) Mas TWais«ysthe*.„d a JowS:
the (6) ^ {§ S the J?IJ and gj have &, m
and J (4) («) ia » ^ The division of
the ® ® that the ^ ig devoid of all
impurity; (6) in * ^ and full of all merit
or achievement. | f ||| Two kinds of meditation
on the ^ void or unreality: (a) |h| ^ m the
meditation that things are unproduced, havinv no
individual or separate natures, i.e. that all things
are void and unreal ; cf. ft ^ ; (6) ^ that
cf. +a Also A and
a in se© above;
a Two kinds of reply, one by words, the
other by signs.
sutra ;
ideas.
Jiywi
^ The two bodies or elements in a
and ^ the words and the meaning, or
yp The two classes of offence : (a) ft I that
which is wrong in itself, e.g. murder, etc.; (b) M I
not wrong m itself, e.g. taking alcohol, but forbidden
by the Buddha for the sake of the other command-
ments ; transgression of this is therefore a sin against
the Buddha. ^
— » 5^ Two
and wisdom.
excellent things, i.e. meditation
— * ^ The two meanings or teachings, partial
and complete ; v. “
^ H I I of the perfect Bodhisattva teach-
ttf (2) («■) ft m I i Temporal ;
w) ft fM I 1 supernatural. (.‘3) (a) 'if te I I
The first part of the Prajnaparamita ; (b) §3 B8 I I
the second part. ■ v / iw ..s. i |
Wi; rupakaya or incarnation-
bodies of a Buddha, his ^ | and Jg | or sambho-
gakya and mrmanakaya, as distinguished from
I the dhamiakaya.
nr
® two places from wdiich
the iiuddha is supposed to have preached the Lotus
Si v’ n S® 7’^tore Peak, the .sky, and again
the \ ulture Peak ; the three a.ssemblies are (1) those
he addressed from the Peak, chapters 1 to the middle
of the eleventh chapter ; (2) those addressed from
the sky, to the end of the twenty-second chapter •
and (3) apin those on the Vulture Peak, from the
twenty-third chapter to the end.
Two kinds of suffering : within, e.g. sick-
ness, sorrow ; from without, e.g. calamities.
The two pitakas, or tripitakas, i.e. the
Buddhist canon : (a) ^ ^ I the gravaka, or Hina-
yana canon ; (b) M 1 the Bodhisattva, or Maha-
yana canon.
The two groups : the monks, or clergy •
the laity who observe the five and the eight com-
mands.
— ^ Two classes of conduct : following WTono*
views ; following wrong desires, or emotions. There
are other pahs.
— ^ M A pair of wings : charity and wisdom.
.
— * HE. bakyamum and Prabhutaratna ^
The two attendants
^ ^e side of Amitabha, i.e. ^ Kuanyin and
A ^ S Mahasthamaprapta ; also the two by Yao
bhih, the Master of Medicine, i.e. 0 ^ sunlight
and ^ ^ moonlight ; also the two by Sakyamuni,
i-e- X M. Manjuiri and ^ ^ Samantabhadra.
„ Two kinds of prajna, or wisdom.
( ) (®) ^ I I That of the three stages of sravaka,
pratyekabuddha, and imperfect Bodhisattva schools ;
The two k.inds of clothing : (a) [ the
regulation three robes for monks and five for nuns
which must be worn ; (6) || | optional garments.
h: ^ Two (wrong) views ; (1) Looking on people
^dgingly with regard to alm.sgiving and preaching
the Buddha-truth. (2) (a) ^ Holding to the
real existence of (material) things ; (h) dffi ^ holding
to their entire unreality. (3) (a) if £ Holding to
the view of total anmhilation ; (b) ^ to that of
permanence or immortality.
The two enlightenments: (1) The
M Bfe has two— (a) 2 ^ | the immanent mind in all
things, e.g. “ which lighteth every man that
Cometh into the world also defined as the ^
dharmakaya ; {h) 1 initial eiiiightenment or be-
ginning of illumiiiation ; this initiation leads on to
Buddhahood, or full enlightenment. (2) (a) ^ | The
fifty-first stage of a bodliisattva’s {4 practice ;
(b) j the fifty-second stage, or enlightenment
of Biiddhahood. ( 3 ) (a) g [ A Buddha’s own or natural
enlightenment ; (6) [ ^ his enlightening of all
others.
The two univeral bases of meditation :
^ I the external forms, or tlie phenomenal, and 3|| |
the real or underlying nature, i.e. practice and
theory.
Two kinds of deliverance, mulcti or
moksa : (1) i^) ^ ^ \ \ x 4 ctive or earthly de-
liverance to arhatship; (6) ^ | | nirvana-
deliverance. (2) (a) I 1 The pure, original
freedom or innocence; (b) ^ | | deliverance
acquired by the ending of all hindrances (to
salvation). ( 3 ) (a) j [ The arhat’s deliverance
from hindrances to wisdom ; (6) ^ | | his complete
deliverance in regard to both wisdom and vision
and ( 4 ) (a) [}^ | ( The dull who take time or
are slow in attaining to ^ vision ; ^ ^ | | the
quick or clever who take no time (5) (a) | |
A heart or mind delivered from desires ; (6) | |
a mind delivered from ignorance by wisdom.
Two kinds of statement, or definition ;
Jg latent or negative and ^ patent or positive ; e.g.
^ ^ ^ ^ is a negative statement, 4|| B m
is a positive statement.
Double-tongued ;
also
Two forms of statement: (a) |
Saiiivrti-satya, also called ifi: |, # IS- |, ^ |§: |,
5 |. meaning common or ordinary statement, as if
phenomena were real ; (6) ^ | paramartha-satya,
also called H — !> 0 ^ |, meaning the correct
dogma or averment of the enlightened. Another
definition is 5 ^and^ royal law and Buddha
law.
— Alaya-vijnana and mano-viinana ;
M ^ 15 1 and ^ JglJ a I ; v. fi.
I.e.
- — * The two protectors: the inner, oneself,
by studying and following the Law; the outer,'
those who supply what is needful for one’s body and
mind, e.g. supporters.
^ The two. kinds of poverty: : of goods,
and of the religion.
Two ways of passing over (to bliss) :
g the lengthwise, or long way (of Hmayana) ;
and >j|| the crosswise, or short way of Maliayana.
A man’s two legs, compared to goodness
and wisdom, being counted as the first five of the
paramitas, as the sixth; v. 7^ | | The
honoured one among bipeds or men, i.e. a Buddha ;
cf. Pi |.
Two forms of body ; there are numerous
pairs, e.g. (1) (a) ^ The varied forms of the
karmaic or ordinary mortal body, or being ; (6)
MM M the transformable, or spiritual body.
( 2 ) W M The earthly body of the Buddha ; (6)
fL his nirmaiiakaya, which may take any form
at will. ( 3 ) (a) ^ ^ his earthly body; ( 5 ) Jd: M"
his moral and mental nature — a Hmayana definition,
but Mahayana takes his earthly nirmapakaya as the
^ % and his dharmakaya or that and his sambho-
gakaya as ( 4 ) ^ jI' The dharmakaya
and nirmanakaya. ( 5 ) (a) ^ ^ The absolute
truth, or light, of the Buddha, i.e. the dharmakaya ;
(b) M % -fr the functioning or temporal body.
(6) (a) ^ ^ the dharmakaya and sambhogakaya ;
{^) # the nirmanakaya. ( 7 ) (a) ^ his per-
manent or eternal body ; (b) ^ ^ his temporal
body. (8) (a) ^ ^ and it ^ idem - B J'*
The two wheels of a cart compared by
the T‘ien-t^ai school to ^ (or to its Tden-t^ai form
ih Si) s^nd meditation and wisdom ; see jk fJJ 5.
Also food and the doctrine, i.e. food
physical and spiritual.
— . ^ Tbe two Ways: (1) (a) fif ^ ^ or
TbI M The open or unhindered way, or the
way of removing all obstacles or intervention, i.e.
aU delusion ; (6) H flS: 1 the way of release, by
realization of truth. (2) (a) H ^ The hard way
of “works”, i.e. by the six paramita and the
disciplines. (6) ^ :i-f | the easy way of salvation,
by the invocation of Amitabha” (3) (a) % H ^
The way of reincarnation or mortality ; (6) |
the enlightened way of escape from tlae miseries of
transmigration. (4) (a) The way of instruction;
(&) ^ I the way of realization. (5) The two lower
excretory organs.
.. — . The two sides, extremes, or antitheses.
31
( 1 ) (a) ^ I That things exist ; {h) |B| ^ that since
nothing IS self-existent, things cannot be said to
exist. ( 2 ) (a) if ^ | The plus side, the common
belief in a soul and permanence ; (&) H ^ I the
minus side, that nothing exists even of karma
(3) («) iTr I 1, and ( 6 ) I annihilation and
immortality;, v.
n as 3£ sp Tlie two are the divisions which
took place immediately after the Buddha’s death into
[a) the elder monks or intimate disciples, and ( 6 ) the
general body of disciples, styled respectively
and iz ^ q.v, ; the five are the divisions, which
are said to have occurred a century later, into Dha,rma-
giiptab S Midasarvastivadah ^
Mahisasakah ^ Kafyapiyah M ^ and
Vatsiputriyah ^ ^ M. '
right kind of monk’s livelihood— by mendicancy *
( 6 ) the TOong kind— by any other, nieaiis.
— . ^ see '
- ^ The drake and hen of the mandarin
duck who are always together, typifying various
contrasted theories and ideas, e.g. permanence and
impermanence, joy and sorrow/ emptiness and non-
emptiness, etc.
The black and white rats — -night and day.
.A- Manusya; nara ; pimusa ; pudgala. Man, the
sentient thinking being in the desire-realm, whose
past deeds affect his present condition.
— ^ rne wo measurings
syllogism : (a) ^ | appearance, e.g.
inference, e.g. fire from smoke.
, or parts of a
smoke ; (b) kb |
the Buddha. | ( |) ^ pg ^ A Lotus among
men, a Buddha, also applied to all who invoke
I ( I. ) ^ ^ ; A m (or m) ^ ;
A IS Pf A Lion among men, a .Buddha. [ ( |)
The Tree among men, giving shelter as the bodhi-
tree, a Buddha. ] | ^ 3E The Lord of the herd.
These and ^her similar terms are applied to the
Buddha. | j ^ The three most wicked among men :
the Icchantika ; v. — pg Jg : the slanderers of Maha-
yana, and those who break the four great command-
ments.
— ^ 11 Two doors, entrances, schools, etc. There
are many such pairs.
— ^ The two borders,
to Hinayana, nirvana and m<
Mahayana the two are one.
or states : according
lortality ; according to
The two hindrances : ( 1 ) (a) |
The passions and delusion which aid rebirth and
hinder entrance into nirvana ; (&) ^ I or ^0 [,
worldly wisdom, e.g. accounting the seeming as real'
a hindrance to true wisdom. ( 2 ) (a) ^ | as above
(^) M I hindrances to deliverance. ( 3 ) (a) g I
hindrances to truth ; ( 6 ) ^ | hindrances of the
passions, etc.
A ^ One of the five vehicles, v. 55; |, that
of the five commandments, the keeping of which
ensures rebirth in the world of men.
Every man has by origin the
perfect Buddha-nature.
— . The two immediate or direct ways to
perfection, as defined by flj ^ Ching-ch‘i of theHua-
yen school ; the gradual direct way of the Lotus ; the
direct way of the Hua-yen sutra, which is called the
® M ® IB, while that of the Lotus is called
yv im The rsi jina, or immortal among men,
i.e. the Buddha ; also a name for Bimbisara in his
reincarnation.
5 ^ This is given by Eitel as Narasam-
. ‘An ancient monastery close to the capital
But this is doubtful.
gharama ’
of Kapisa,
^ ±L The Pure Land will not be
limited to those who repeat the name of Amitabha
according to his eighteenth vow ; but includes those
who adopt other ways (as shown in his nineteenth
and twentieth vows). | | ® v. ®
le two kinds of food : ( 1 ) (a) The joy
( 6 ) the bliss of meditation. ( 2 ) (a) The
The causative influences for being reborn
n
as a Iniman being, i.e. a good life. Those in positions
of honour have obtained them by former deeds of
benevolence, reverence to Buddhas and monks,
patience, hiinrility, devotion to the sfitras, charity,
morality, zeal and exliortation, obedience, loyalty-— *
hence they liave obtained affluence, long life, and
are held in high regard. Tliose in mean condition
are tluis l;)oni because of the opposite characteristics
in previous incarnation.
A ft The (false) tenet of a soul, or ego, or
permanent individual, i.e. that the individual is real,
tlie ego an independent unit and not a mere com-
bination of the five skandhas produced by cause
and in effect disintegrating ; v.
A A Men and devas. | j ^ Two of the
S I 1 Two of the 3£ fc q-v. M fIS S
A summary of the teaching of the ||! Ch'an (Zen)
sect by Chih-cliao of the Sung dynasty.
I ! 0 ^ ^ 'IP: The highest forms of reincarna-
tion, i.e. those of devas and men.
A S The third beat of the first watch,
9-11 p.m., when men are settled for the night.
^ The treasure of men, Buddha.
A ^ idem A 4*
A m , A leader or teacher of men. | ] (or
f®) Nrsirhlia. The Lion of men, Buddha as leader
and commander.
A ® Personality, the human sotil, i.e. the false
view, I I ^ that every man has a permanent lord
within, % _ ^ ^ , which he calls the atman, soul, or
permanent self, a view' which forms the basis of all
erroneous doctrine. Also styled A .1. ; Ei
A fi; cf. n ffe-
A Human hhava or existence, one of the
-c ^r-
A m Men and things; also, men and the
Buddha’s law, or teaching.
A*® Man as without ego, or permanent soul ;
cf. A ^ and “ Is other similar terms are
^ 4. IS fit; A and ffe I I I
^ The knowledge, or wisdom, of anatman, cf. above.
A Man is only a temporary combination
formed by the five skandhas and the twelve nidanas,
being the p.roduct of previous causes, and without
a real self or permanent soul Hinayana is said to
end these causes and consequent reincarnation by
discipline in subjection of the passions and entry
into nirvana by the emptying of the self. Maliayana
fills the ^'void” with the Absolute, declaring that
when man has emptied himself of the ego he realizes
his nature to be that of the absolute, bhiitatathata ;
V. Z1 I I ^ The meditation on, or insight
into the above.
J\. Human maiiisa or flesh.
Am3E^ Human-touch healing prince, i.e.
Sakyamuni in a previous incarnation, whose touch
healed all diseases, as did the application of his
powdered bones after liis decease in that incarnation.
Att; AM The human stage of the six gati,
or states of existence.
A # The human body, or person. | | 4 ^
Cattle in human shape, stupid, ignorant, heedless.
A ^ W ■? Hem A + W
A# A. A being resembling but not a human
being, i.e. a kinnara.
iS A human head at the top of a danda
or flagpole, used as one of Yama’s symbols ; v. ^
(or ^).
A % Men and disembodied spirits, or demons ;
disembodied ghosts.
come, bring or take
A To enter, entry, entrance
in ; at borne ; awaken to the truth ; begin to under-
stand ; to relate the mind to reality and thus evolve
knowledge. The six entries ” A 1 sadayatana,
which form one of the links in the chain of causation,
V. "h “1 @ the preceding link being ^ con-
tact, and the succeeding link If perception. The six
are the qualities and effects of the six organs of
sense producing sight, hearing, smell, taste, touch,
and thought (or mental presentations), v. also i;:: |.
A - n To enter the school of monism,
i.e. that the — great reality is universal and
absolute without differentiation.
■ . 33 ■ . .
A m H * Entrance, stay, exit; v, ■ . giving the .main idea before proceeding
^ ^jj». ’fco detailed exposition.
A «, The bringing in of an image of a Buddha.
1 I #fc ^ The ceremony of bringing in a Buddha’s
image. | | ^ The Buddha-law by which
all may attain to Buddliahood.
A -g
A dj
To believe, or enter into belief.
_ PI The two doors of ingress and
egress, i.e. enter the gate of self-purification and
adornment, then go forth {fl to benefit and save
others.
A
W /T
Jvala. Flaming, blazing, glowing.
t/IL Srota-apanna, v. ^ [?£ ■/§.
A 1® idem X IS-
A3E ^ i; The monk’s robe,
worn equally for a palace, or for begging in town or
hamlet.
A S ^ FI To enter again throngli the
dark gate into mortality, e.g. as a bodhisattva does,
even into the hells, to save the suffering. Another
interpretation is the return of a bodlnsattva to
common life for further enlightenment.
A ^ a) V. A *.
A ^ To inter the bones or body of a monk
in a dagoba ; v. X "fr-
To go to the altar (for baptism, in the
esoteric sect).
A ^ To enter into meditation by tranquil-
lizing the body, mouth (i.e. lips), and mind.
Mam-
A
m
To become an arhat.
A ^ To enter the assembly (of monks) ; also
^ M - _\ I 2 Five rules for tlie entrant —
submission, kindness, respect, recognition of rank
or order, and none but religious conversation.
A To enter into meditation ; it differs from
A ^ as ^ means g jIj* ^ ^ complete still-
ness of the mind, while means g ||| BS g
thought and study for enlightenment in regard to
truth.
1 To enter the master’s study for examina-
tion or instruction ; to enter the status of a disciple,
but strictly of an advanced disciple. To receive con-
secration.
A To enter into rest, or nirvana ; also, to
die. Also A or A ^ W-
A A ^ The eight Japanese who came
to China in the T'ang dynasty and studied the ^
esoteric doctrine.
A To enter the heart, or mind ; also used
for X fife entering a particular state, its three stages
being A {IJ entry, stay, and exit.
A ^ A He in me and I in him, i.e. the
indwelling of the Buddha, any Buddha, or the
Buddhas.
A m To become a monk, fij
leave home and enter the Way.
A to
A 5 :
The method in expounding
To inter the bones (of a monk) in a
stupa, or a grave.
A m Entering, or putting into the casket
(for cremation) ; i.e. encoflining a dead monk.
.A. Asta, eight. ( (f{» ^) The eight
negations of Nagarjuna, founder of the Madhyamika
or Middle School H Ife The four pairs are
“ neither birth nor death, neither end nor per-
manence, neither identity nor difference, neither
coming nor going ”. These are the eight negations ;
add “neither cause nor effect” and there are the
-f- ten negations; v. /\ ^. | | JE for
M. Meditation on the above eight negations.
These eight, birth, death, etc., are the /\ ^ eight
mislea^ng ideas, or /\ ^ eight wrong calculations.
No objection is made to the terms in the apparent,
or relative, sense but iu the real or absolute
34
sense these eight ideas are incorrect, and the
truth lies l)etween them ; in the relatiye, mortality
need not be denied, but in the absolute we cannot
speak of mortality or immortality. In regard to
the. relative view, beings liave apparent birth and
apparent death from various causes, but are not
really born anrl do not really die, i.e. there is the
difference of appearance and reality. In the absolute
there is no apparent birth and apparent death.
Tlie other three ])airs are similarly studied. | J @
idem A fiC II S M Tlie eight inexpressibles,
or things surpassing thought, i.e. eight qualities of
the ocean (depth, extent, etc.) in illustration of nir-
vana ; V. I I iE ^ The teaching of the
iz f'he eight incorrect views in regard
to (1) hi existence of a permanent ego ; (2)
^ f'ke five skandlias as not the convStitiients
of the living ; (3) ^ fate, or determination of
length of life ; (4) d: ^ ^ a creator ; (6)
permanence ; (6) ||f annihilation ; (7) the
realityofthings; (8) M ^ their unreality. | | The
eight tilings “ unclean to monks, of which there are
dilferent groups. One group is — to keep gold, silver,
male slaves, female slaves, cattle, stores, or to trade
or farm. Another is — ^t-o own cultivated lands, to
farm, keep usupplies of grain and silk, servants,
animals or birds, money, cushions and pans, and
furniture and gilded beds, j ] ^ By the eight
negations of the Madhyamika doctrine, the true
reality of things is shown.
A 4* M Each of the '' four continents ” has
two other continents, i.e. Jambiidvipa has Camara
and Varacamara ; Purvavideha has Deha and
Videha ; Aparagodaniya has ^^atha and Uttaraman-
trinah ; and Uttarakuru has Kuravah and Kaurava ;
V. m
Am The eight skandhas, or sections of the
Abhidharma, v. A It
/V ^ The eight appurtenances of a
monlc— three garments, bowl, stool, filter, needle
and thread, and chopper.
A 3£ H The four special characteris-
tics of the ff; Tfg Dharmalaksana sect, i.e. A IIj
3l H and ffe fi-v.
A^S The eight roads in the eight direc-
bions, bounded with golden cords, mentioned in the
Lotus Sutra as in certain Buddha-reahns.
Adi The classification or grades of disciples
according to the Tdeii-t'ai J] perfect teaching,
i.e. (1) || ^ff ip grade of the five classes, or stages,
of lay disciples ; (2) IP gtade of the ten
classes of ordinary iiionks and nuns ; above these
are the ^ ^ IP bodhisattva stages of those pro-
gressing towards Buddhahood, i.e. (3) (4)
~P ^fb(5) + 11 1^, (6) + fi, (7) m 1:, and
(8) the perfect or Buddha stage ^ |p, i.e.
# f|. Cf. A iP- I I llfl M The eight stages of
the human foetns : ^ M ^ kalala, the appearance
after the first week from conception ; n!) ^
arbiida, at end of second week ; P pesi, third ;
P H ghana,, fourth ; ^ prasakha,
limbs formed during fifth week* sixth, hair, nails,
and teeth; seventh, the organs of sense, eyes, ears,
nose, and tongue ; and eighth, complete formation.
A
V. I m 1-
A
Eight Buddhas of the eastern quarter.
fe PH ^ The mju’iads of
thoughts ”, or moments in a single day and night,
each with its consequences of good and evil ; prob-
ably 8,400,000,000 is meant.
/V The eight victorious stages, or degrees,
in meditation for overcoming desire, or attachment
to the world of sense ; v, A M
A + Asiti, eighty. I 1 - p«p, m m The
eighty-one kinds of illusion, or misleading thoughts,
arising out of desire, anger, foolishness, and pride —
nine grades in each of the nine realms of desire,
of form and beyond form. | | | ^ The eighty-
one divisions in the Prajna-paramita sfitra IS
^ g comprising form -g, ; mind jj;;'. ; the five
skandhas 3£ ; twelve means of sensation A. ;
eighteen realms ji- ; four axioms t§ ; twelve nidanas
H ^ > eighteen sunya ^ ; six paramitii and
four jnana Also 1 | 1 i | fi ; ] ]
MM M The eighty notable physical characteristics
ofBuddha; cf.H + Zl :i=i. M #- H g The
translation of the Hua-yen ^ H g in eighty
chiian, made by ^iksananda in the T'ang djmasty.
I I fi # The original Vinaya recited by the
Buddha’s disciple Upali eighty times during the
summer retreat, while the Tripitaka was being
composed after the Buddha’s death.
A+J ® The eight fundamental principles, in-
tuitional or relating to direct mental vision, of the
Ch'an (Zen) School, q.v. ; they are jE
BS: i? ; ® M ^ 40 li fa ; Wc ^
35
PI ; ^ ± ^
; 1- tt flic m-
^ ft; ic A
/\. T]io eiglit savours (or pleasures) of the
Buddha’s nirvana : ft perpetual abode, ‘M M
extinction (of distress, etc.), xf-, ^ eternal youth
^ immortality, ^ # purity, ^ absolute
freedom (as space), imperturbility, and ft m
joy. ^ ^
'1^ j The eight cases of nouns in Sanskrit,
termed Subanta, M M i.e. nirde^a, upade&na,
kartrkarana, sampradana, apadana, svamivacana
sammdhauartha, amantrana. "
/V H Eight fundamental characteristics of a
jg complete or perfect school of teaching which
must perfectly express |j(, gg,
and
A idem A ± S|
A IS idem A '&BM-
a,
trees, very 'high.
As high as eight tala (palmyra)
/It' naraka, or hot
hells : (1) sanjiva ^ ^ hell of rebirth into (2) kala-
sutra m a, i.e. the hell of black cords or chains ;
(3) sanghata ^ 4., m which all are squeezed into a
mass between tw-o mountains falling together-
(4) ram-ava tli|. hell of crying and wailing: (5)
maharaurava A W. B^]- kell of great crying: 6
tapana ^ ^ hell of burning ; (7) pratapana A
^ 1 • .^'1 fi3 unintermitted
rebirth into its sufferings with no respite v tib Plr
and am '
3E The eight diamond-kings, or
podhisattvas, in their representations as fierce guard-
H ; # PJ'J is represented
""f t ^ as A ^ ^ ® as
as 4* am PJ ; M ® as ifj and »
as #
A A g ® a The eight great powers of
personality or sovereign independence, as one of the
four qualities ^ m W of nirvapa : powers of
seJl-manifolding, infinite expansion, levitation and
tiansportation, manifesting countless forms per-
manently in one and the 'same place, use of one
giysical organ in place of another, obtaining aU
things as if nothing, expounding a stanza through
countless kalpas, ability to traverse the solid as
space. V. ^ IK 23.
A A see /\ A PJ§ 5-
poup IS given in the | | j (# S |
in the ^ translated by I-chiim ;
I I I I 0 translated by Fa-hsien ;
are other groups.
Another
5 ; another
another in
and there
A A II (3 The eight Shingon representa-
tions 01 Kuan-yin : as one of the above /\^ A Ip] T
as the white-robed one, as a raksasl, as with fou^
face^as with a horse’s head, as Mahastharaaprapta
A m, and as Tara PB
A. ^ Tft idem A
A±m IF The eight messengers of :Fp, ^
hasd4t * I # B'J I I; Manju&ialso
A ^ ^ W M 5E or I I 1 I 5. .3c
The eight attendants on :f Wj m ^ (cf. A A
l ‘ i 7n % f % 1%
|h ^ m, and
m Pt 5®.
A A The eight great “spirit” or
sacred stupas erected at (1) Kapilavastu, Buddha’s
birthplace; (2) Magadha, w-here he was first' en-
hghtened ; (3) the deer-park Benares, where he first
preached ; (4) Jetavana, where he revealed his super-
natural powers ; (5) Kanyakubja (Kanauj), where he
descended from Indra’s heavens ; (6) Kajagrha, where
Devadatta was destroyed and the Saiigha purified ;
(7) Vaisali, where he annoxmeed his speedy nirvana ;
(8) Kus'inagara, where he entered nirvana. There is
another slightly variant list.
:A- The ^ eight leading characters of the
g ;f-X chapter in the Nirvana sutra ft
^ ^ the teaching of the sutra is death
or nmvana, as entry into joy. [ | ^ The eight
mape words to be placed on eight parts of the body.
I I ^ ft The eight-word dharani, esoteric
methods connected with Vairocana and Manjusri.
A X The eight devalokas, i.e. four dhyana
devalokas of the region of form, and four arupalokas ;
IZg jjli? 5 ? and H gc
A The eiglit degrees of fixed abstraction,
i.e. the four dhyanas corresponding to the four
divisions in the heavens of form, and the four degrees
of absolute fixed abstraction on the ^ or immaterial,
corresponding to the arupadhatu, i.e. heavens of
■ formlessness.
/V or /\ Eiglit of the early Japanese
sects : ^ ^ Kusha, fs% Joptsu, # Ritsii,
Hosso, jTi Ws Sanron, 0 Kegon, 5^ fj Tendai,
^ g- Shingon. I \ jl A % jl ^ The
above eight with the Zen ;|}! school added. The first
four arc almost or entirely extinct.
A The eight cold and eight hot hells.
A (<*) ilfi if The eight cold narakas,
or hells : (1) arbuda, tumours, blains ;
(2) 'iJE SI K nirarbuda, enlarged ditto ; ^
bursting blains ; (3) Pnf P-fi atata, chattering
(teeth) ; (4) pjif hahava, or ababa, the only
sound possible to frozen tongues ; (5) Pg ^ ^
ahaha, or hahava, ditto to frozen throats ; (6)
@ it S iitpala, blue lotus flower, the flesh being
covered with sores resembling it ; (7)
padma, red lotus flower, ditto ; (8) ^ f Ij
pupdarika, the great lotus, ditto, v. and
A i% ?i:-
36
idem A fJe
A Biv The eight teachers— itmrder, robbery,
adultery, lying, drinking, age, sickness, and death ;
A g. The eight ksanti, or powers of patient
endurance, in the desire-realm and the two realms
above it, necessary to acquire the full realization
of the truth of the Four Axioms, jjg gf ; these four
give rise to the H i.e. ^
the endurance or patient pursuit that results in their
realization. In the realm of form, and the formless,
they are called the pg ^ By patient meditation
the ^ ^ false or perplexed views will cease, and the
A ^ ®igbt kinds of jnana or gnosis be acquired;
therefore ^ results from and the sixteen, A ^
A ^ (or m), are called the -f- 7*^ i.e. the
sixteen mental conditions during the stage of ^
when ^ illusions or perplexities of view are de-
stroyed. Such is the teaching of the Pf “ ‘
/V. ^ or p^). Eight lines of thought, in the
M Ife 21, for resisting Mara-attacks and evil
promptings during the meditation on impurity,
etc. ; i.e. thought of the Buddha, of the Law (or
Truth), the fraternity, the commandments, alms-
giving, the devas, breathing, and death. There are
also the \ \ \, i-o. that truth ^ is obtained
through absence of desire, contentment, aloneness,
zeal, correct thinking, a fixed mind, wisdom, and
inner joy. v. /\ g.
A(or|i)SE Bashpa, Phagspa, Baghcheba,
Blo-gros-rgyal-mtshan, A sraniana of Tibet, teacher
and confidential adviser of Kublai Khan, who appointed
him head of the Buddhist church of Tibet a.d. 1260.
He is the author of a manual of Buddhist terminology
nil translated another work into
Chinese. In a.d. 1269 he constructed an alphabet for
the Mongol language, '' adapted from the Tibetan and
written vertically,’' and a syllabary borro’wed from
Tibetan, known by the name of Hkhor-yig, for which,
however, the Lama Chos-kyi-hod-zer 1307-1311 sub-
stituted another alphabet based on that of ^akya-
pandita.
A
The eight kinds of pride, mana, arrogance,
or self-conceit, jiu though inferior, to think one-
self equal to others (in religion) ; to think
oneself superior among manifest superiors ; ^ ^0 |
to think oneself not so much inferior among manifest
superiors ; il* Jt | to think one has attained more
than is the fact, or when it is not the fact ; (
self-superiority, or self-sufficiency; ^ | pride in
false views, or doings ; f ^ | arrogance ; | ex-
treme arrogance.
/K. The eight kinds of pride, or arrogance,
resulting in domineering : because of strength ;
of clan, or name ; of wealth ; of independence, or
position ; of years, or age ; of cleverness, or wdsdom ;
of good or charitable deeds ; of good looks. Of these,
eight birds are named as types : ^ two kinds
of owl, eagle, vulture, crow, magpie, pigeon, wagtail
A E idem A 40
factors of a Buddhist syllogism.
± H The eight
A « W) The fixst eight of the ten command-
ments, see ^ ; not to kill ; not to take things not
given ; no ignoble (i.e. sexual) conduct ; not to speak
37
falsely ; not to drink wine ; not to indulge in cos-
metics, personal adornments, dancmg, or music;
not to sleep on fine beds, but on a mat on tbe
ground ; and not to eat out of regulation bours,
i.e. after noon. Another group divides the skth
into two^ — against cosmetics and adornments and
against dancing and music ; the first eight are then
called the eight prohibitory commands and the last
the ^ or fasting commandment. Also | ^ ^ ;
I P (or ^ ; cf. A fi 0
/V Wc The eight T‘ien-t‘ai classifications of
Sakyamuni’s teaching, from the Avataihsaka to the
Lotus and Nirvana sutras, divided into the two
sections (1) ft H 15: his four kinds of teaching
of the content of the Truth accommodated to the
capacity of his disciples ; (2) ft f§ H liis four
modes of instruction. (1) The fom- ft ^ are :
(a) ^ M M. The Tripitaka or Hinayana teaching,
for OTavakas and pratyekabuddhas, the bodhisattva
doctrine being subordinate ; it also included the
primitive ^unya doctrine as developed in the Satya-
siddhi &stra. (b) ^ His later “ intermediate ”
teaching which contained Hinayana and Mahayana
doctrine for sravaka, pratyekabuddha, and bodhi-
sattva, to which are attributed the doctrines of the
Dharmalaksana or Yogaoarya and Madhyamika
schools, (c) JglJ ^ His differentiated, or separated,
bodhisattva teaching, definitely Mahayana. (d)
g} fj; His final, perfect, bodhisattva, universal
teaching as preached, e.g. in the Lotus and Nirvana
sutras. (2) The four methods of instruction fL -H are :
(a) fk Direct teaching without reserve of the
whole truth, e.g. the 0 siitra. (b) jjlf fk Gradual
or graded, e.g. the [SjJ and ^ ^ sutras ;
all the four ft, are also included under this head-
ing. (e) It- ^ Esoteric teaching, only understood
by special members of the assembly, id) 0. /£ 1
General or indeterminate teaching, from which each
hearer would derive benefit according to his inter-
pretation.
A,® J13C The eiglit commands given by the
Buddha to his foster-mother, i.e. aunt, when she
was admitted to the order, and which remain as
commands to nuns : (1) even though a hundred
years old a nun must pay respect to a .monk, how-
ever young, and o.ffe.r her scat to him ; (2) must
never scold a monlv ; (3) never accuse, or speak
of his misdeeds; but a monk may speak of hers;
(4) at his hands obtain reception into the order;
(5) confess sin (sexual or other) before the assembly
of monks and nuns ; (6) ask the fraternity for a
monk as preceptor ; (7) never share the same summer
resort with monks ; (8) after the summer retreat
she must report and ask for a responsible, confessor.
Also I I i :f; wflg (or %) ; j -J-
- 18 .
A % idem /\ ; also the eight sections
of the /\ sastra ; also a term for the first eight
commandments.
A Ar- J: -p The four quarters, the four
^ half-quarters and above and below, i.e. the
universe in all directions. | | ^ Tlie eight lieavens
and devas at the eight points of the compass :
E., tlie Indra, or Sakra heaven ; S., the Yama
heaven ; W., the Varuna, or water heaven ; N., the
Vaisramai.ui, or Pluto heaven ; N.E., the Isana, or
Siva heaven ; 8.E., the Homa, or fire heaven ;
S.W., the Nirrti, or Raksah heaven ; N.W., the Vayu,
or wind heaven. All these may be considered as
devalokas or heavens.
A ir# An Indian division of the day into
eight hours ”, four for day and four for night.
A § The 0 and m M I see A
A #
g The Ip Hua-yen sutra, as de-
livered at eight assemblies.
/V ^ idem A M
y\ :iE a (^) Aryamarga. The eight right or
correct ways, the ‘'eightfold noble path” for the
arhat to nirvana ; also styled /\ A IF P’3 ?
A * n, A m n. A B m A m
A l; 4X5 A H Id;* The eight are: (1) JE ^
Samyag-drsti, correct views in regard to the Four
Axioms, and freedom from the common delusion.
(2) jE S Samyak-saiiikalpa, correct thought and
purpose. (3) }£ !§■ Samyag-vac, correct speech,
avoidance of false and idle talk. (4) JE M
Samyak-karmanta, correct deed, or conduct, getting
rid of all improper action so as to dwell in
purity. (5) }£ ^ Samyag-ajiva, correct livelihood
or occupation, avoiding the five immoral occupations.
(6) iE M Samyag-vyayama, correct zeal, or
energy in uninterrupted progress in the way of
nirvana. (7) JE ^ Samyak-smrti, correct remem-
brance, or memory, which retains the true and ex-
cludes the false. (8) JE ^ Samyak-samadhi, correct
meditation, absorption, or abstraction. The JE means
of course Buddhist orthodoxy, anything contrary to
this being fjj or heterodox, and wrong. | | |
Buddha-bhasita-astanga-samyan-marga-sOtra. Tr. by
38
An Shih-kao of the Eastern Han. B.N. 659 ; being
an earlier translation of the Samyuktagama ft}
^ m-
A 7K- Eight rivers of India— -Ganges, Jumna,
^ ^ ? Sarasvatl, Hiranyavati or Ajiravati, 0 tnl
I Mahi, Indus, Oxus, and Sita.
A m The eight dharmas, things, or methods.
There are three groups ; (1) idem A M, q.v. (2) 123 iz
and H ^ q-v. (3) The eight essential tilings, i.e.
IJr instruction, g| doctrine, ^ knowledge or wisdom
attained, cutting away of delusion, practice
of the religious life, progressive status, 0 pro-
ducing the fruit of saintliness. Of these ^ ^
tf *>'^6 known as the 123
A M or A ® P The eight para-
jika, in relation to tlie sins of a nun ; for the first
four see ng 1 j I ; (5) libidinous contact with a
male ; (6) any sort of improper association (leading
to adultery) ; (7) concealing the misbehaviour (of an
equal, or inferior) ; (8) improper dealings with a monk.
A m 3^) also A 'fS 7F ^ Eight aspects
of the Buddha’s life, which the ^ ^ Wl gives as :
(1) descent into and abode in the Tusita heaven ;
(2) entry into his mother’s womb ; (3) abode there
visibly preaching to the devas ; (4) birth from
mother’s side in Lumbini ; (5) leaving home at 19
(or 25) as a hermit ; (6) after six years’ suffering
attaining enlightenment ; (7) rolling the Law-wheel,
or preaching ; (8) at 80 entering nirvapa. The
K ^ group of T‘ien-t‘ai is slightly different-
descent from Tusita, entry into womb, birth, leaving
home, subjection of Mara, attaming perfect wisdom,
preaching, nirvapa. See also the two |23 i.e.
PS I and E3 ^ 1.
A jp^ ^ idem A ® '(t-
A 11 ffl * The succession of the eight
founders of the esoteric sect, .p g' or Shingon, i.e.
H, ^ i!l, fll & fi ^ Wl ^
M the Japanese gk
A ^ idem A
A
V. [ll A
A*m The eight conditions of no leisure or
time to hear a Buddha or his truth, idem A
[ 1 ® The eight universalized powers of the
six senses, ^ the mind and the ^ ^
dharmadhatu.
A lilt
V. A 7:
AM S. The eight skandhas or sections of the
Abhidharma, i.e. miscellaneous ; concerning bondage
to the passions, etc. ; wisdom ; practice ; the four
fundamentals, or elements; the roots, or organs;
ineditation; and views. The | | =§ in thirty sec-
tions, attributed to Katyayana, is in the Abhidharma.
A 3E ^ The eight sons of the last of the
20,000 shining Buddhas ^ PJ born before he
left home to become a monlr ; their names are given
in the first chapter of the Lotus sutra. In Japan
there are also eight sons of a Shinto deity, reincarnated
as one of the six Kuan-yin. | | g The eight
royal days, i.e. the solstices, the equinoxes, and the
first day of each of the four seasons.
A It, 3'lso A tic ff j 1) idem
IE
A Is * Tbe eight happy conditions in
which he may be reborn who keeps the five com-
mands and the ten good ways and bestows alms :
(1) rich and honourable among men; (2) in the
heavens of the four deva Idngs ; (3) the Indra heavens ;
(4) Suyama heavens ; (5) Tusita heaven ; '(6) ^
nirmanarati heaven, i.e. the fifth devaloka ; (7) ^ f {;^
paranirmita-va&vartin, i.e. the sixth devaloka
heaven; (8) the brahma-heavens. ( ( 0 The
eight fields for cultivating blessedness ; Buddhas ;
arhats (or saints) ; preaching monks (upadhyaya) ;
teachers (acarya) ; friars ; father ; mother ; the
sick. Buddhas, arhats, and friars (or monks in
general) are termed m reverence-fields ; the sick
are ^ |5 compassion-fields ; the rest are U
grace- or gratitude-fields. Another group is: to
make roads and wells; canals and bridges; repair
dangerous roads ; be dutiful to parents ; support
monks ; tend the sick ; save from disaster or dis-
tress; provide for a quinquennial assembly. Another:
serving the Three Precious Ones, i.e. the Buddha ;
the Law ; the Order ; parents ; the monks as
teachers ; the poor ; the sick ; animals.
A,® *ij m mm Differentiated rules
of liberation for the eight orders — ^inonks ; nuns ;
mendicants ; novices male ; and female ; disciples
male ; and female ; and the laity who observe the
first eight commandments. | | ^ ^ The eight
kinds of surpassing things, i.e. those who keep the
39
first eight commandments receive the eight lands
of reward— they escape from falling into the hells ’•
becommg pretas ; or animals ; or asuras ; they will
be born among men, become monks, and obtain the
truth ; in the heavens of desire ; in the brahma-
heaven, or meet a Buddha; and obtain perfect
enlightenment. | | The eight kinds of con^^ee
or gruel, served by the citizens to the Buddha
and his disciples when in retreat in the bamboo grove
of East ; they were of butter, or fats, or hempseed
milk, peas, beans, sesamum, or plain gruel, if
(^) M _ Eight canses of giving— convenience •
fear ; gratitude ; reward-seeking ; traditional (or
customary) ; hoping for heaven ; name and fame •
personal virtue. | | ff- fg The eight kinds of pre-
diction— made known to self, not to others ; to others
not to self ; to self and others ; unknown to self or
others ; the near made known but the remote not ■
the remote made known but not the intermediate
steps , near and remote both made known ; near
and remote both not made known. [ ( idem
I ; also eight divisions of the -f* q.v.
j I M Pleasant breezes from the eight direc-
tions of the compass.
A m Eight things unclean to a monk : bnyino'
land. fo.r not for Buddha or the fraternity ;
ditto cultivating; ditto laying by or storing up ;
ditto keeping servants (or slaves) ; keeping animals
(for slaughter) ; treasuring up gold, etc. ; ivory and
ornaments ; utensils for private use.
S idem /k ^ W S' •7“*
A The eight rafts, idem A jF The
eightfold noble path. /v Jt ^
A ® The eight entanglements, or evils ; to be
■without shame ; without a blusli ; en'vious ; mean ;
unregretful ; sleepy (or indolent) ; ambitious ; stupid
(or depressed).
A M The [ig and |zg of ^ravakas.
I I (it ^) idem /\ ]£
A #
f idem /\ ^ )jg;.
Ak The eight-arm deva ; an epithet of
rahma as Narayanadeva ^ Jg 3^ creator of
men. -^v
A @ ft id,.
it and 1 :;fc g If..
A The Amitabba eight pennons of
various colours, indicating the eight directions of
space.
rwn ^ distresses— birth, age, sickness,
death parting with what we love, meeting with what
we hate, unattained aims, and all the ills of the five
skandhas.
/V na- idem 7k
A - ■
An abbreviation for A ^ 0 ("=f ) The
tile Imman body is supposed
to be 84,000. Hence the term is used for a number
ot things, often in the general sense of a great number.
It IS also the age apex of life in each human world,
yere are the 84,000 stupas erected by Asoka, each
to accommodate one of the 84,000 relies of the
yddha s body ; also the 84,000 forms of illumina-
ion shed by Amitabha ; tlie 84,000 excellent physical
tile 84=000 mortal distresses,
+f’ ^ ^ ; also the cure found in
I or
^ n- I 1 -f* “ An abbreviation for /\ gg
^ ^ the 84,000 teachings or lessons credited
to t^ Buddha for toe cure of all sufferings, and the
— "p|5 12 sutras in which they are contained.
I I J® The bodhisattva’s 80,000 duties.
A m The ^ eight lotus-petals, a name for Su-
meru. | ^ is the central court of the }iu M
with ^Vairocana as its central figure, also termed
[ 1 P X or ^ An esoteric name for the heart is
the eight-petal fleshly heart, and being the seat of
meditation it gives rise to the term eight-leaf lotus
meditation.
A # The eight (wrong) perceptions or thoughts,
i.e. desire ; hate ; vexation (with others) ; ^ g
home-sickness; patriotism (or thoughts of the
couyy’s welfare); dislike of death; ambition for
one’s clan or family; slighting or being rude to
others. H H 13.
Amm Asta-'vimoksa, moksa, vimukti,
mukti. Liberation, deliverance, freedom, emancipa-
tion, escape, release — ^in eight forms ; also A #
and cf. 0 Ig; and A B M- The eight are stages
of mental concentration : (1) ^ ^ ^
M B: Liberation, when subjective desire arises,
by examination of the object, or of all things and
realization of their filthiness. (2) pj ^ -g,
'& M M Liberation, when no subjective deshe
'If. p' '■ 5 ’
40
arises, by still meditating as above. These two are
deliv'eraiiee, by meditation on impurity, the next on
purity. (3) 0 ft: ^ IJg; Libera-
tion l>y concentration on the pure to the realization
of a permanent state of freedom from all desire.
The above three correspond to the four Dhyanas
(Eitel.) (1:) 5^ ^ ^ j|| )}g; Liberation in realiza-
tion of the infinity of space, or the immaterial.
(5) Bil M ^ ^ jll Liberation in realization
of infinite knowledge. (6) |{| ]pjf M M M
Lilieration in realization of notliingness, or nowhere-
ness. (7) ^ ^ 'p ^ Liberation
in the state of mind whore there is neither thought
nor absence of thought. These four arise out of
abstract meditation in regard to desire and form,
and are associated with the [Jg (8) ^
®v ^ M M Liberation by means of a state of
mind in which there is final extinction, nirvana,
of both sensation, vedanii, and consciousness, samjna.
A,® Eight physical sensations which hinder
meditation in its early stages : restlessness, itching,
buoyancy, heaviness, coldness, heat, roughness,
smoothness. jE HS 8.
A ^ The eight sastras ; there are three lists
of eight ; one non-Buddhist ; one by ^ ^ Asahga,
founder of the Yoga School ; a tliird by iji Jina
Dinnaga. Details are given in the ^ IS IS 4 and
'™ At, 4 .
A The eight truths, postulates, or judg-
ments of the ^ ^ Dharmalaksana school, i.e. four
common or mundane, and four of higher meaning.
The first four are (1) common postulates on reality,
considering the nominal as real, e.g. a pot ; (2) com-
mon doctrinal postulates, e.g. the five skandhas;
( 3 ) abstract postulates, e.g. the four noble truths
eg it ; and ( 4 ) temporal postulates in regard to
the spiritual in the material. Tlie second abstract
or philosophical four are ( 5 ) postulates on constitution
and function , e.g. of the skandhas ; (6) on cause and
effect, e.g. the Hi ,!f ; ( 7 ) on the void, the im-
inaterial, or reality ; and (8) on the pure inexpres-
sible ultimate or absolute.
TV. The eight parijnana, or kinds of cognition,
perception, or consciousness. They are the five senses
of caksuryjnana, srotra-v., ghrai>a-v., jihva-v., and
kaya-v., i.e. seeing, hearing, smelling, tasting, and
touch. The sixth is mano-vijnana, the mental sense,
or intellect, v. ^ It is defined as mentality,
apprehension, or by some as will. The seventh is
styled klista-mano-vijnana 5^ ^ | discriminated
foom the last as g pondering, calculating; it
is the discriminating and constructive sense, more
than the intellectually perceptive ; as infected by the
alaya-v., or receiving “ seeds ” from it, it is con-
sidered as the cause of all egoism and individualizing,
i.e. of men and things, therefore of all illusion arising
from assunring the seeming as the real. The eighth
is the alaya-vijnana, jliil ^ KI 5 1 which is the store-
house, or basis from which come all “seeds” of
consciousness. The seventh is also defined as the
adana jiij pf ^ | or “ laying hold of ” or “ holding
on to ” consciousness. ( | 3E The eight funda-
mental powers of the I I and I I ^ the eight
powers functioning, or the concomitant sensations.
I I t!i “ The eight perceptions are fundamentally
a unity, opposed by the Pf |§ school with the
doctrine | | ® JglJ that they are fundamentally
discrete.
A Eight characteristics of a Buddha’s speak-
ing : never hectoring ; never misleading or confused ;
fearless ; never haughty ; perfect in meaning ; and
in flavour ; free from harshness ; seasonable (or,
suited to the occasion).
Am it Eight supernatural powers of trans-
formation, characteristics of every Buddha : (1) to
shrink self or others, or the world and all things to
an atom ; (2) to enlarge ditto to fill all space ; (3) to
make the same light as a feather ; (4) to make the
same any size or anywhere at will ; (6) everywhere
and in everything to be omnipotent ; (6) to be any-
where at will, either by self-transportation, or bring-
ing the destination to himself, etc. ; (7) to shake all
things (in the six, or eighteen ways) ; (8) to he one
or many and at will pass through the solid or through
space, or through fire or water, or transform the
four elements at wiU, e.g. turn earth into water.
Also I ffj ® ; I g |£.
A
The eight (spoke) wheel, idem /\ jg if.
A K The eight grades, i.e. those who have
attained the Jig and 0
A 5$ The eight misleading terms, which form
the basis of the logic of the ^ i.e. birth,
death, past, ^ future, — identity, H difference,’
if annihilation, ^ perpetuity (or eternity). The
= ^ regard these as unreal ; v. f}j
A
A
or ^ or idem J\ jg
41
/V a ife term for /\ :;f: rfj q.v_
/V The eight heterodox or improper prac-
tices, the opposite of the eight correct paths
A iE H-
/I M The eight classes of supernatural
beings in the Lotus sutra : ^ deva, naga, X
yaksa, §'6 M gandharva, |i|ij ^ asura,
^ It m garuda, ^ ^ kinnara, J| j/jp
mahoraga. Also called ^ f| /v ^ and fi
A bI 5- I ! ^ ^ The eight groups of demon-
followers of the four maharajas, i.e. gandharvas,
pisacas, kumbhandas, pretas, nSgas, piitanas, yaksas’
and raksasas.
A
, ^ The eight weighty and truly
precious things, i.e. the eight metals, which depend
for evaluation on gold, the highest and greatest,
used to illustrate the Buddha as supreme and the
other classes in grades beneath him. Also | [
i-e. the eight priceless things.
A PI (“ or ^ Eight kinds of syllogisms
in Buddhist logic ;v. ® BJJ A iE SI nk- (1) fg At
a valid proposition ; (2) fg an invalid proposi-
tion ; (3) f]^ fg ^ doubtful, or seemingly valid
but faulty ; (4) ^ fg seemingly invalid, and
assailable; {6) 5^ manifest, or evidential;
(®) bb S inferential ; (7) {y ^ ^ seemingly
evidential ; (8) fm hb ia seemingly inferential.
idem A
A
/V The eight coiiditioiis in which it is difficult
to see a .Buddha or hear his dharma : in the hells ;
as Imngry ghosts ; as animals ; in Uttarakuru (the
northern continent where all is pleasant); in the
long-life heavens (where life is long and easy); as
deaf, blind, and dumb ; as a worldly philosopher ;
in the intermediate period between a Buddha and
his successor. Also | |ii| [Ig.
A fir Tlie eight tones of a Buddha’s voice —
beautiful, flexible, harmonious, respect-producing,
not effeminate (i.e. manly), unerring, deep and
resonant.
A M #J The eight upside-down views : here-
denies them now, „ ■ but asserts ^them in nirvana
Also I H .
A a The eight winds, or influences wliicli fan
the ^ passions, i.e. gain, loss ; defamation, . eulogy ;
praise, ridicule; sorrow, joy. Also j
personality, and purity ; the two Hinayana vehicles
deny these both now and in nirvana. Mahayana
A Tbe eight Maras, or de.stroyers : 0, |g, ,
the maras of the pa.ssions ; (i: | the skandha-
maras, v. 2 1^; ^ | deatb-mara ; |tii fL §
Tf X. 1 the mara-king. Tbe above four are ordinarily
tenned tbe four maras ; tbe other four are the four
Hinayana delusions of sravakas and pratyekabuddlia.s,
S impermanence ; H joyleasuess ; M
impersonality ; impurity ; of. | -gf. '
A
idem A
ih The hill of swords in one of the hells.
J] The gati or path of rebirth as an animal,
so called because animals are subjects of the butcher’s
knife.
7J a The wind that cuts all living beings to
pieces— at tbe approach of a world-kalpa's end ; also
described as the disintegrating force at death.
^ Bala ; power, strength, of which there are several
^tegories ; “ | power of choice and of practice ;
m I the power of Buddha ; of meditation (samadhi)
and of practice. 5E I Paneabala, the five powers of
faith, zeal, memory (or remembering), meditation, and
wisdom. 7^: I A child’s power is in crying ; a woman’s
in resentment ; a king’s in domineering ; an arhat’s
in zeal (or progress) ; a Buddha’s in mercy ; and a
hhiksu’s in endnrance (of despite), -f- [ q.v. The
ten powers of Buddhas and bodliisattvas.
Vlra. A strong or mighty man,
hero, demigod. Used for the Licchavi, also ^ ;
^ (or ^) f|£ ; m The terms
and ij ^ M ^re defined as Kusinagara.
* m im W) A monk who degrades himself
by becoming a fighter (e.g. boxer), or a slave.
tics believe in Ip f ft permanence, pleasure, j]
The virya-paramita.
Oiie of the twenty-eight honoured ones in the
Garbhadhatu group.
a
^ IRI (0?) The is intp. as the ten powers
of a Buddha, the d|!£ gff -g are Ids four qualities of
fearlessness.
Power-born ; one who is born from the
Truth, a monk.
+ Dasa, ten, tlie perfect number.
-p
Ekadasa, eleven, | — 'gj ^ Ten iini-
versals, or inodes of contemplating the universe from
ten aspects, i.e. from the viewpoint of earth, water,
fire, wind, liluc, yellow, red, white, space, or mind.
For example, contemplated under the aspect of water,
then the universe is regarded as in flux and change.
Also called /jirji ^ ^ It is one of
tho H ft'. I I ffil M if TJie eleven-faced Kuan-
yin, especially connected with tantric performances,
ekadasamuklia ; there are three or more sutras on
the subject.
t Trayodasa; thirteen. j | The
thirteen Shingon rulers of the dead during the forty-
nine days and until the thirty-third commemoration.
The thirteen are m 3E, P jfe, ^
M, m m, M m, i m, m w, m m,m m
P£> PI H and ^ ^ each has his
place, duties, magical letter, signs, etc. | | ^ The
thirteen powers or bodhisattva balas of the Pure-
land school: S |, 1, jf; |, ^ |, {g |, “iT I,
# l> ^ I. W. I> ^ fiB I. # ^ M ii
^ l> jE JE M ^ l> and^u ^
ik Wi M ^ \- 11^ The thirteen Buddhist
schools of China, v. ^
+ “ PI The school of the ten pairs of
unified opposites founded by fij ^ Ching-chh on
the teaching of the Lotus sutra. There are several
books bearing the name. The unifying principle is
that of the identity of contraries, and the ten apparent
contraries are matter and mind, internal and external,
practice and proof (or realization), cause and
effect, impurity mid purity, objective and subjective,
self and other, - H action, speech, and thought,
relative and absolute, the fertilized and the
fertilizer (i.e. receiver and giver). There are several
treatises on the subject in the Canon. | ^ ^
(or ^) idem -f* ^ (||). [ | ^ Xhe ten rules
which produce no regrets — ^not to kill, steal, fornicate,
lie, tell of a fellow-Buddhist^s sins, deal in wine, praise
oneself and discredit others, be mean, be anory,
defame the Triratna (Buddha, Law, Fraternity).
+ (IK) A Then-t'ai mode of meditation in
ten ^"vehicles’’ or stages, for the attainment of
bodhi. I I jjjc The comfort or ease of progress
produced by the above is compared to a couch or
divan. | | The above method like a breeze
blows away error and falsity as dust,
+ @ The bodhisa,ttva-mcrit resulting
from the attainment of the ten groups of excellences
in the southern version of the Nirvana Sutra
^ 19-24. There is an unimportant
B connected with the above. \ \ ^ tk
Ten unlawful things said to have been advocated
by the VaisalT monks, whicli led to tlie calling of
tlie second Council.
Dvadasa, twelve.
+ r
idem +-^#11.
The twelve Bnddlias of the esoteric
sect placed three on the east, one in each of the
other seven directions, and one each for zenith and
nadir.
+ H Amitabha’s twelve titles of
light. The i ^ _h gives them as 4!]| jg
fla, etc., i.e. the Buddha of light that is im-
measurable, boundless, irresistible, incomparable,
yama (or flaming), pure, joy, wisdom, unceasing,
surpassing thought, ineffable, surpassing sun and
moon. Another list is given in the dr iS ih
mm m-.-u- p ±
+ _ 4 }"
(or idem + “ If.
+ - 0 ^ Dvadasauga pratityasarautpada ;
the twelve nidanas; v. /g and H ; also + “ f E •
M ll_m M; II HH; |T4; |i
M ^ They are the twelve links
in the chain of existence ; (1) ^ pj avidya, ignorance,
or unenhghtenment; (2) i{f saihskara, action^ aetivitv,
conception, “dispositions,” Keith; (3) fi vijnana,
consciousness ; (4) -g, namarupa, name and form ;
(5) 7a A. sadayatana, the six sense organs, i.e. eye,
eai, nose, tongtie, body^ and mind j (6) ^ sparsa,
contact, touch ; (7) ^ vedana, sensation, feeling ;
(8) ^ trsna, thirst, desire, craving ; (9) upadana,
laying hold of, grasping ; (10) bhava, being, exist-
ing ; (11) jati, birth ; (12) ^ ^ jaramarapa,
old age, death. The “ classical formula ” reads
By reason of ignorance dispositions ; by reason of
43
dispositions consciousness ”, etc. A further applica-
tion of the twelve nidanas is made in regard to
their causation of rebirth : (1) ignorance, as inherited
passion from the beginningless past; (2) karma,
good and evil, of past lives ; (3) conception as a form
of perception ; (4) namariipa, or body and mind
evolving (in the womb) ; (5) the six organs on the
verge of birth ; (6) childhood whose intelligence
is limited to sparsa, contact or touch ; (7) receptivity
or budding intelligence and discrimination^ from
6 or 7 years ; (8) thirst, desire, or love, age of puberty ;
(9) the urge of sensuous existence ; (10) forming
the substance, bhava, of future karma; (11) the
completed karma ready for rebirth ; (12) old age
and death. The two first are associated with the
previous life, the other ten with the present.
The theory is equally applicable to all realms of
reincarnation. The twelve links are also represented
in a chart, at the centre of which are the serpent
(anger), boar (ignorance, or stupidity), and dove (lust)
representing the fundamental sins. Each catches the
other by the tail, typifying the train of sins pro-
ducing the wheel of life. In another circle the twelve
links are represented as follows: (1) ignorance,
a blind woman ; (2) action, a potter at work, or
a man gathering fruit ; (3) consciousness, a restiess
monkey ; (4) name and form, a boat ; (5) sense
organs, a house ; (6) contact, a man and woman
sitting together ; (7) sensation, a man pierced by
an arrow ; (8) desire, a man drinldng wine ;
(9) craving, a couple in union ; (10) existence through
childbhth ; (11) birth, a man carrying a corpse;
(12) disease, old age, death, an old woman leaning
on a stick, v. + - @ B st Pratitya-samutpada
sastra.
+ — M
^ q.v.
“h — - (::k: or _h)
Master of Healing;
To the -h It add
and
The twelve vows of the
SI
The twelve devas (especially of the
Shingon sect) : Brahma ; the deva of earth ; of the
moon ; of the sun ; Indra ; of fire ; Yama ; of the
raksas (or demons); of water; of wind ; Vaisra-
mana (wealth) ; and Mahesvara (Siva). i\Jso 1 I
The twelve zodiacal mansions : east —
gemini ^^ ^ or ^ ; aries taurus
west— hbra ^ ; scorpio j!| ; Sagittarius ^ or
A H ; south — aquarius ; pisces ^ ; capri-
coriius 4^ ; north — cancer g ; leo # ;
virgo (or twin maidens ^ They are used in
the vajradliatu group of the 'Garbliadhatii maud ala
. E. W. S. N. ’ " ’
The twelve had occupa-
tions : sheep-butcher; poulterer (or hei;i-bix‘CMiei^^^
pork butcher ; fowler; fisherman.; hunter; thief;
executioner; jailer; juggler; dog-butcher; beater
(i.e. hunt servant).
+ - a A Hiose who follow the twelve
practices of the ascetics : (1) live in a hermitage ;
(2) always beg for food ; (3) take turns at begging
food , (4) one meal a day ; (.5) reduce amount of
food ; (6) do not take a drink made of fruit or honey
after midday ; (7) wear dust-heap garments ; (8)
wear only the three clerical garments; (9) dwell
among graves ; (10) stay under a tree ; (11) on the
dewy ground ; (12) sit and never lie.
d — " ik The homa-, or fire-spirits ; whose
representations, colours, magic words, signs, symbols,
and mode of worship are given in the ^ B ffifr
20. Also I I I #; I ] tt A. The twelTC
hre-spints are : (1) Indra or Vairocana, the discoverer
or source of fire, symbolizing ^ knowledge ; (2) the
moon H which progresses to fullness, with mercy
as root a,nd enlightenment as fruit, i.e. Buddha;
(3) the wind, represented as a half-moon, fanner of
flame, of zeal, and by driving away dark clouds, of
enlightenment ; (4) the red rays of the rising sun,
rohitaka, his swords (or rays) indicating wisdom ;
(5) ^ ^ a form half stern, half smiling, sternly
drivmg away the passions and trials ; (6) jgj (pirate,
bellowing with open mouth, showing four teeth’
flowing locks, one eye closed ; (7) ^ fire
burmng within, i.e. the inner witness, or realization ;
(8) ® the vraster, or destroyer of waste and
injurious products within, i.e. inner purification;
(®) ^ fhe producer at will, capable of all variety,
resembling Visvakarman, the Brahmanic Vulcan;
(10) #1 ^ the fire-eater; (11) untraceable ;
(12) M ® ip the completer, also the subduer of
demons.
V. is.
The twelve lamps used in the cult of
the Master of Healing g]p.
— . The twelve animals for the “ twelve
horary branches ” with their names, hours, and the
Chinese transliterations of their Sanskrit equivalents ;
M II 23 and 56. There are also the
thirty-six animals, three for each hour. The twelve
aie: Serpent £, 9-11 a.m. jg Horse
44
4^, 11-1 noon H; Sbeep ^ 1-3 p.m.
IS ^ ife 'S; Monkey ie rji , 3-5 p.ni. /S S ;
Cock fs Pi, 5-7 p.in. 1ft ii ^ ; Dog fJc,
7-9 p.iu. jil ^ ; iioar 9-11 p.m. ;
Hat _|1. 11-1 midnight ^ ; Ox 4^ 3t.
1-3 a.m. ^ ifij f'j; ! Tiger (or Lion) 3-5 a.m.
5i fi PII5 ; Hare ig 6-7 a.m. M M M I
Dragon fg 7-9 a.m. 1%.
PlU M ahhidharma ; (8) fit} ^ fg Ijl ava-
dana; (9) M # upade.4a ; (10) fg |5g 15
udana; (11) gi fi J& vaipulya ; (12) ;fn ftl M
vyakaraiia. Of. ;lL *15 II-
■“p . 3^ Dvadasaviharana sutra. The
life of Sakyamuni to his twelfth year, translated by
Kalodaka a.d. 392.
“i^ _ M Sp The twelve aspects of the blitita-
tathata o.r the ultimate, which is also styled the
I I M “inactive’’ or nirvana-like: and the
I I “void” or immaterial: (1) The ehepy ju
itself ; ' (2) # as tlie medium of all things ;
(3) ^14 as the nature of all things ; (4) yf j®
tt ifs reality contra the um'cality of phenomena ;
(5) ^ 1^. ft its immuta1)ility contra mortality
and phenomenal variation ; (6} ^ ^ ft as universal
or midiflerentiated ; (7) H ^ ft as immortal, i.e.
apart from birtli and death, or creation and destruc-
tion ; (8) ^ as eternal, its nature ever sure ;
(9) as the abode of all things ; (10) ^ ^ as
the bounds of all reality; (11) |;i; ^ ^ as the
realm of space, the void, or immateriality ; (12) ®
nS ^ as the realm beyond thought or expression.
-p H # (Hh 3E) The twelve spirits con-
nected with the cult of fii}! the Master of Healing.
Also I I |{ji They are associated with the
twelve hours of the day, of which tliey are guardian
spirits. Their names arc as follows : ^ (or ^)
M H Kumbhira; t/f E Vajra ; ^ il
Mihira ; Jg || Aiidira ; ff H Anda ;
H./.& il &ndila; 0 pg ® Indra; % M
Pajra ; ^ SI Mahoraga ; ^ H Eiimara
#8 ti il Catura; and M ^ S Vikarala.
“P “1 # idem -h “ m- ;
4^ --- ^ V. -f - >K
+ 21 ^
4'" — . ;|B ; 1 I $1 ; 1 I ; idem
+ “ S
+ 21 ^ X 7!t idem -h zim-
4~" — • ^ Twelve divisions of the Maha-
yana canon ; (1) ^ H sutra ; (2) geya ;
(3) -ftp [Sg gatha ; (4) ^ [Sg nidana, also
0 ; (6) # S ^ itivrttaka ; (6) ^ ‘tfe
jataka ; (7) jSnj adbhuta-dharma, i.e. the
4^ — - [1 Mem 110 1^. ! i I tfj Dvada-
sanikaya Sastra. One of the H t«fr= composed by
Nagarjuna, translated by Kmnarajiva a.d. 408.
There are several works on it.
“P VZl Zp The twelve-vow king, i.e. Yao
Shill ^ [iiji, the Master of Healing.
-P 5. Pancada&, fifteen. 1 | f|l The fifteen
honoured ones, with whom certain ^ Shingon
devotees seek by yoga to become united ; of the
fifteen, each represents a part of the whole, e.g. the
eyes, ears, mouth, hands, feet, etc. v. ^ in
its ^ p]ij li Ji, etc., chapter. | [ # m ^
The fifteen kinds of Kuan-yin’s images — normal face,
with thousand hands, horse’s head, eleven faces, as
Cunda (Marici), with the jiw talismanic wheel,
net, white robe, leaf robe, moon, willow, fruit, as
Tara, with azure neck, and as Gandharaja. | | ^ Iff
The fifteen days of the waxing moon are likened to
the fifteen kinds of increasing wisdom and the
fifteen waning days to the fifteen kinds of deliverance
from evil Ilf.
-f it The ten stages, or periods, in bodhisattva-
wisdom^ prajna are the ^ ; the merits
or character attained are the -j- q.v. Two inter-
pretations may be given. In the first of these, the
first four stages are likened to entry into the holy
womb, the next four to the period of gestation, the
ninth to birth, and the tenth to the washing or baptism
with the water of wisdom, e.g. the baptism of a
Ksatriya prince. The ten stages are (1) ^ |
the purposive stage, the mind set upon Buddhahood ;
(2) tik I clear understanding and mental control ;
(3) pp I unhampered liberty in every direction ;
(4) Ife 1 ^ I acquiring the Tathagata nature or seed ;
(b) ® Me & 1 perfect adaptability and resem-
blance in self-development and development of others ;
(6) E I whole mind becoming Buddha-like ;
i'^} ^ ^ I no retrogression, perfect unity and con-
stant progress ; (8) ^ ^ | as a Buddha-son now
complete; (9) ft E ^ | as prince of the law;
(10) I baptism as such, e.g. the consecration
of kings. Another interpretation of the above is :
45
(1) spiritual resolve, stage of srota-apanna ; (2) sub-
mission to rule, preparation for Sakrdaganiin stage ;
(3) cultivation of virtue, attainment of Sakrdagamin
stage ; (4) noble birth, preparation for the anaganiin
stage , (5) perfect means, attainment of anaganiin
stage; (6) right mind, preparation for arhatship ;
(7) no-retrogradation, the attainment of arhatship ■
(8) immortal youth, pratyekabuddhahood ; (9) son
of the law-king, the conception of bodhisattvahood ;
(10) baptism as the summit of attainment, the con-
ception of Buddhahood. | | Ten stages of
mental or spiritual development in the H Shingon
sect, beginning with the human animal and ending
with perfect enlightenment; a category by the
Japanese monk gk Koiio, founded on the g
IS "t* jII' TO- 11®^ Dasabhumivibhasa
sastra. A commentary by Nagarjuna on the -j- -fj
and the -f- fg, said to contain the earliest teacln
ing regarding Amitabha ; translated by Kumarajiva
circa a.d. 405.
Hh There are several groups ; that of the
Hua-yen sutra is Kasyapa, Kanakamuni, Krakuc-
chanda, Visvabhu, ^ikhin, Vipasyi, Tisya (or Pusya),
Tissa, ? Padma, and Dipahkara. Another group is
that of the Amitabha cult, one for each of the ten
directions. There are other groups.
“h ^ (iM) The ten rhymes in ^ Mai ”, a verse
which expresses the Buddhist doctrine of moral
determinism, i.e. that the position anyone now
occupies is solely the result of his character in past
lives ; heredity and environment having nothing
to do with his present condition, for, whether in
prince or beggar, it is the reward of past deeds.
The upright from the forbearing come.
The poor from the mean and greedy come,
Those of high rank from worshippers come,
The low and common from the prideful come,
Those who are dumb from slanderers come,
The blind and deaf from unbelievers come,
The long-lived from the merciful come,
The short-lived from life-takers come,
Th e complete in faculties from command-keepers
come.
M
^5
s
m
T
:ir
M.
m
#
m
SI
m
1®
111
©
m
m
jE
m
m
m
fi
m
JS,
w
fS
'll
n
M
m
4^
4-
•p
4*
4*
0
0
0
0
o
o
m
o
o
+ ; h ® fg The
ten messengf!r.s, deluder.s, fundamental passions ; they
are dmded into five sharp and five dull ; the five
It tg dull ones arc desire, hate, stupidity, pride,
and doubt ; the live sharp iflj are ^ P iS a
m M, Mm M, m m M,y- M
d in The ton grades of bodhisattva faith,
i.e. the first ten in the fiftv-two bodhisattva
positions: (1) ^ faith (wliich destroys illusion
and results in) (2) ^ remembrance, or unforget-
fulness ; (3) ^ zealous progress ; (4) ^
wisdom ; (5) ^ settled firmness in concentration ;
(6) if: ^ non-retrogression; (7) sf: protection
of the Truth ; (8) refie.\ive powers, e.g. for
reflecting the Truth; (9) igc the nirvana ' mind in
M offortlessness ; (10) ® actioji at will in any-
thing and everywhere.
+ ,A x\stadasa, eighteen. | | if:
Avenikadharma, or buddhadharma, the eighteen
different characteristics of a Buddha as compared
with bodhisattvas, i.e. his perfection of body (or
person), month (or speech), memory, impartiality
to all, serenity, self-sacrifice, unceasing desire to save,
unflagging zeal therein, unfailing thought thereto,
wisdom in it, powers of deliverance, the principles
of it, revealing perfect wisdom in deed, in word, in
thought, perfect knowledge of past, future, and
present, v. f ^ 26. | ] |U The eighteen
perfections of a biiddha’s sambliogakaya, v. ~
Also I I i fii. I i ^ Brahmaloka, the eighteen
heavens of form, rupadhatu, three of the first dhyana,
^ i ; ^ fit I ; :k I ; three of the second,
h l!ll ffl ^ I ; W I i three of the third,
''P I ; iRf © iff I ; h a,nd nine of the
fourth, 4HE Sf I ; J ; -rji. I ; I ;
® ^1 ; ^ h # I ; # I ; ^ %
3£ I • “ Southern Buddhism knows only sixteen.
Those two which Northern Buddhists added are
Bunya-prasava fg ife and Anabhraka g.” Eitel.
1 1 ^ The eighteen Japanese Buddhist sects, i.e.
H ft ; I a ; mm-, # ; M ^ ; bK » ;
55 ; Jl W ; ife ® ^ ± ; ; H
ii : B# ; H m; W M m m; W it ; and
I I IS Jl The eighteen arhats. | | %
The eighteen things a monk should carry in the
performance of his duties — ^willow twigs, soap, the
three garments, a water-bottle, a begging-bowl, mat,
staff, censer, filter, handlrerchief, knife, fire-producer,
pincers, hammock, sutra, the vinaya, the Buddha’s
image, and bodhisattva image or images ; cf. ^ ^ g
37. 11^^ The eighteen Brahmalokas, where
rebirth is necessary, i.e. where mortality stOl exists.
I I ^ The eighteen dhatu, or realms of sense, i.e.
46
IK, tlie six organs, their objects or
conditions, and their perceptions. | [ (i^) ; 1 |
Wi ^ The eighteen Indian non-Biiddliist classics,
i.e. the four vedas, six sastras, and eight sastras.
\ \ mm oi^m; \ \ m \ \ ^
^ ! i 3) The eighteen schools of Hinayana
as formerly existing in India ; v. /]>. MM
its The eighteen layers of hells, which are de-
scribed by one writer as the conditions in which
the six sense organs, their six objects, and the six
perceptions do not harmonize. Another says the
eighteen are the hell of knives, the boiling sands, the
boiling excrement, the fiery carriage, the boiling
cauldron, the iron bed, etc. | j jl; In the two
mandalas, Vajradhatu and Garbhadhatu, each has
nine central objects of worship. The Shingon disciple
devotes himself to meditation on one of these eighteen
each day.
+ Soda&. Sixteen is the esoteric (Shingon)
perfect number, just as ten is the perfect number
in the Hua-yen sutra and generally, see ^ H
II a 5. 1 I i.e. the A and A J I
iiz) 3c The sixteen devas are E. Indra and his wife ;
S.E. the fire deva and his wife ; S. Yama and his
wife; S.W. Yaksa-raja (Kuvera) and wife; W. the
water deva and his naga wife (Sakti) ; N.W. the
wind deva and wife ; N. Vaisramana and wife ;
N.E. Isana and wife. ] | The sixteen non-
Buddhist heretical Indian philosophers. | |
The sixteen lessons of the Prajna-paramita. | |
(^6) If ; 1 i if M idem I 1 /fg. The sixteen
If of the Four Axioms JS iff, i.e. four forms
of considering each of the axioms, associated with
^ I 1^1^ Two lists are given, one of
sixteen M maharajas ; another of sixteen ^ |ffr
good spirits or gods ; all of them are guardians of the
good and enemies of evil. | | ® 3E ; ! I 3c S
The sixteen ancient kingdoms of India whose kings
are addressed in the fn 3E II 2 ; i.e. Vaisali, Ko&la,
Sravasti, Magadha, Baranasi, Kapilavastu, Eusina-
gara, Kausambi, Pancala, Pataliputra, Mathura, Usa
(Usira), Punyavardhana, Devavatara, KaS, and
Campa. | 1 3c The sixteen great powers obtainable
by a bodhisattva, i.e. of will, mind, action, shame (to
do evil), energy, firmness, wisdom, virtue, reasoning,
personal appearance, physical powers, wealth,
spirit, magic, spreading the truth, subduing demons.
I I H idem + Ig. 5
M 51 The sixteen princes in the Lotus Sutra
who became Buddhas after hearing their father
preach it. M ^0 Mi 5 M If The sixteen
heretical views on me and mine, i.e. the ego in self
and others, determinism or fate, immortality, etc. ;
V. ^ M ir 25.^ \ \ m mi M 3C (or IE) ±
The sixteen bodhisattvas ; there are two groups, one
of the jH exoteric, one of the ^ esoteric cults ;
the exoteric list is indefinite ; the esoteric has two
lists, one iS: of four bodhisattvas to each of the Buddhas
of the four quarters of the Diamond Realm ; the
other is of the sixteen who represent the body of
bodhisattvas in a m kalpa, such as the present :
E. m ^ It m, It ^ ; s. # :k
It -it ^ ^ ; W. M g
mm, n if, n. a s ix m, m m,
SJ Hj ® it' M, tift The sixteen meditations
of Amitabha on the setting sun, water (as ice, crystal,
etc.), the earth, and so on. | [ ^ ^ Sixteen
necessaries of a strict observer of ascetic rules,
ranging from garments made of rags collected from
the dust heap to sleeping among graves.
-I There are many groups of ten profitable
things or advantages, e.g. ten in regard to edibles,
ten to congee, to learning, to study of the Scriptures,
to wisdom, to zeal, etc.
+ * Dasabala. The ten powers of a Buddha,
giving complete knowledge of: (1) what is right
or wrong in every condition ; (2) what is the karma
of every being, past, present, and future; (3) all
stages of dhyana liberation, and samadhi ; (4) the
powers and faculties of all beings ; (5) the desires,
or moral direction of every being ; (6) the actual
condition of every individual; (7) the direction
and consequence of all laws ; (8) all causes of mortality
and of good and evil in their reality ; (9) the end of
all beings and nirvana; (10) the destruction of all
illusion of every kind. See the ^ ^ III 25 and the
# ^ I& 29. 1 I ^ The religion of Him who
has the ten powers, i.e. Buddhism. | | (||| ^)
The honoured (unequalled) possessor of the ten
powers, Buddha. | | j|i ^ Da&bala-Kasyapa,
one of the fii'st five disciples. | | The ten powers
and ten understandings of a Buddha.
(iro) Ten merits (or powers) com-
mended by the Buddha to his bhiksus— zealous pro-
gress, contentment with few desires, courage, learning
(so as to teach), fearlessness, perfect observance of
the commands and the fraternity’s regulations, perfect
meditation, perfect wisdom, perfect liberation, and
perfect understanding of it.
+. m The ten kalpas that have expired since
Amitabha made his forty-eight vows, or M iE g
attained complete bodhi, hence he is styled -j- ^
^12- These ten kalpas as seen by P‘u-hsien are
■f* & ^ ^ brit as a moment.
47
M ff The ten paramitiis observed by bodlii-
sattvas, see -}- and -f- 'j^. Hinayana has another
group, adding to tlio four ^ jig q.y. the six of sacri-
licing one's life to save inotlier ; or father; or a
Euddha ; to become a monk ; to induce another
to become a monk ; to obtain authority to preach.
idem -f-
_ i jtij The ten questions to the Buddha, put
into the mouth of Vajrapani, which, with the answers
given, form the basis of the g jfg. What is
(or are) (!) the nature of the bodhi-niind ? (2) its
form or forms ? (3) the mental stages requisite to
attainment? (4) the difference between them?
(5) the time required ? (6) tlie character of the merits
attained ? (7) the activities or practices necessary ?
(8) the way of such practices ?' (9) the condition
of the uncultivated and cultivated mind ? (10) the
diirerenco between it and that of the follower of
Yoga ?
(jES) The ten good characteristics,
or virtues, defined as the non-committal of the
+ ^ ten evils, q.v. T’'ien-t‘ai has two groups, one
of ceasing jt to do evil, the other of learning to do
well;fy. I I fi ; I I ; | | J The position,
or power, attained in the next life by observing the
ten commandments here, to be born 'in the heavens,
or as rulers of men. ( j 15 The ten good crafts,
or meditations of pratyeka-buddhas, i.e. on the five
skandhas, twelve eighteen twelve 0 etc.
I _ I The ten commandments (as observed by the
laity). I I H (^) The excellent karma resulting
from practice of the ten commandments. | | ^
The bodhisattvas of the + q.v.
+ m Caturdasa, fourteen, I | ® ft ^
The fourteen other-world realms of fourteen Buddhas,
i.e. this realm of Sakyamuni and thirteen others,
1 1 # ;^L 3E The fourteen devas and nine dragon
and other kings, who went in the train of Manjusri
to thank the Buddha at the last of his Hua-yen
addresses ; for list see ^ 61. | | ® it
The fourteen transformations that are connected
with the foiu* dhyana heavens. | | || The
fourteen difficult questions of the “heretics’’ to
which the Buddha made no reply, for, as it is said,
the questions were no more properly put than if
one asked “How much milk can you get from
a cow’s horn?” They are forms of: All is per-
manent, impermanent, both or neither ; all changes,
changes not, both, neither ; at death a spirit departs,
does not, both, neither ; after death we have the
same body (or person
spirit are different.
rlity) and spirit, or body and
7 k Itil Da&ublmmi; v. [ ft. Tlie “ ten stages ”
in the fifty-two sections of the development of a
bodhisattva into a Buddha. After completing the
"i* B3 he proceeds to the -f- There are
several gr^ps. I. The ten stages common to the Throe
Vehicles ^ ^ arc : (1) ^ dry wisdom stage,
I.e. unfertilized by Buddha-truth, worldly wisdom ; (2)
I the embryo-stage of the nature of Buddha-truth,
the 0 # ; (.3) /\ A (or [, the stage of
the eight patient endurances ; (4) ^ | of freedom
from wrong views ; (5) | of freedom from the
fii’st six of the nine delusions in practice ; (G) j
of freedom from the remaining thi'ee ; (7) g. p |
complete discrimination in regard to wrong views
and thoughts, the stage of an arhat ; (8) (U^) ^
^ I pratyekabuddhaliood, only the dead ashes of
the past left to sift ; (9) ^ ^ | bodhisattvahood ;
I Buddhahood. v. ^ 78. II. ^ f?
^ IS "f* life The ten stages of Mahayana bodhi-
sattva development are: ( 1 ) ^ ^ | Pramudita,
joy at having overcome the former difficulties and
now entermg on the path to Buddhahood; ( 2 )
^ ^ I Vimala, freedom from all possible defilement,
the stage of purity ^ it \ Prabhakari, stage
of further enlightenment ; (4) ^ j Arcismati,
of glowing wisdom ; (3) @ ^ ^ | Sudurjaya,
mastery of utmost or final difficulties ; ( 6 ) 3 ^ j
Abhimulihi, the open way of wisdom above definitions
of impurity and purity ; (7) ^7 ] Duraingama,
proceeding afar, getting above ideas of self in order
to save others ; ( 8 ) ^ [ Acala, attainment of
calm unperturbedness; (9) # ^ | Sadhumatl,
of the finest discriminatory wisdom, knowing where
and how to save, and possessed of the -f- -fj ten
powers ; ( 10 ) g | Dharmamegha, attaining to
the fertilizing powers of the law-cloud. Each of the
ten ^stages is connected with each of the ten para-
mitas, V. Each of the 0 ^ or four vehicles
has a division of ten. III. The ^ ^ M
ten Sravaka stages are : ( 1 ) ^ H © | initiation
as a disciple by receiving the three refuges, in the
Buddha, Dharnia, and Sangha ; ( 2 ) j belief, or
the faith-root; (3) -fg | belief in the four
truths ; (4) ^ ^ | ordinary disciples who
observe the S etc. ; ( 5 ) ^ fg those
who pursue the H # three studies; ( 6 ) /\ A
(i.e. I the stage of ^ H seeing the true
Way; (7) ^ p'g | grota-apanna, now definitely
in the stream and assured of nirvapa; ( 8 ) ^ p^g
I sakrdagamin, only one more rebirth; (9)
M I anagamin, no rebirth ; and ( 10 ) M || g| j
arhatship. IV. The ten stages of the pratyeka-
buddha ^ ^ ^ 1 | are ( 1 ) perfect asceticism ; (2)
48
ma>stery of the twelve links of causation ; (3) of the
four noble truths ; (4) of the. deeper knowledge ;
(5) of the eightfold nolde jjath ; (6) of the three
realms - ; (7) of the nirvana state ; (8) of
the six supernatural powers; (9) arrival at the
intuitive stage ; (10) mastery of the remaining in-
fluence of former habits. V. H 1 | The ten
stages, or characteristics of a Biiddlia, are those of
the sovereign or perfect attainment of wisdom, exposi-
tion, discrimination, mara-subjugation, supprevSsion
of evil, the six transcendent faculties, manifestation
of all l:)0(lhisattva enlightenmcmt, powers of prediction,
of adaptalhlity, oi powers to reveal the bodhisattva
Truth. VL The Shingon has its own elaborate ten
stages, and also a group -}- -|* see -f- ;
and there arc other groups. | | ^ The twenty-second
chapter of the sixty-chapter version of the 0
the twenty-sixth of the eighty-chapter version.
I I ® tr The vow of bodhisattvas to attain the
-f* fife by fulfilling tlie ten paramitas, v.
I I Ten stages of mind, or mental development,
i.e. (1) H m (Cr the four kinds of boundless
mind ; (2) -f- M jf;.. the mind of the ten good
qualities ; (3) PJ ^ the illuminated mind ;
(4) jCI' the mind of glowing wisdom ; (5)
^ Jtj* the mind of mastery; (6) ^
the mind of the open way (above noDnal definitions) ;
(7) Jlj. the mind of no rebirth ; (8) jj];;.
the mind of the inexpressible ; (9) the mind
of wisdom-radiance ; (10) the mind of
perfect receptivity, v. also -f-
”4*^ ^ Ten objects of or stages in meditation
H in the T‘ien-t‘ai school, i.e. 1^ | the five skandhas ;
^ I life’s distresses and delusion ; ^ |
sickness, or duhkha, its cause and cure ; ^ (
age-long karmaic influences ; H | Mara affairs,
how to overthrow their rule ; ||I ^ | the conditions
of dhyana and samadhi; ^ ^ | various views
and doubts that arise ; [ pride in progress and
the delusion that one has attained nirvapa ; “ ^ |
temptation to be content with the lower nirvana,
instead of going on to the greater reward ; ^ H |
bodhisattvahood ; see the it H 5.
1 ^ fll>) The ten nights (and days) from
the sixth to the flfteentlr of the tenth moon, when
the Pure-land sect intones sutras.
The ten chief disciples of Sakya-
muni, each of whom was master of one power or gift.
Sariputra of wisdom ; Maudgalyayana of supernatural
powers ; Mahakasyapa of discipline ; Aniruddha of
15: deva vision; Subhtiti of explaining the void
or immaterial ; Purna of expounding the law ;
'Katyayana of its fundamental principles ; Upali of
maintamiiig the rules ; . Rahula of the esoteric ; and
Anan.da of hearing and reiiiembering. . | j ^ idem
+ . \ I II The ten vow^s of P'u Hsien -g-
or Samantabhadra.
+ tu ® ) The ten essential qualities, or
characteristics, of a thing, according to the (g
chapter of the Lotus sutra : form ; | nature ;
i| I corpus or embodiment ; pfj ( powers ; |
function ; g | primary cause ; | environmental
cause; ^ j effect; ^ | karmaic reward ; 5^
the inseparability, or inevitability of them all.
b jl'P The ten wonders, or incomprehensibles ;
there are two groups, the jjh traceable or manifested
and pg the fundamental. The i I arc
the wonder of: (1) ^ the universe, sphere, or
whole, embracing mind, Buddha, and all things as
a unity ; (2) I a Buddha’s all-embracing know-
ledge arising from such universe ; (3) ' | his
deeds, e.xpressive of his wisdom ; (4) fj | his attain-
ment of all the various Buddha stages, i.e. -f* and
+ fife ; (5) H I his three laws of g, and
^ truth, wisdom, and vision; (6) '| his
response to appeal, i.e. his (spiritual) response or
relation to humanity, for “ all beings arc my
children ” ; (7) fiji | his supernatural powers ;
(8) ig j his preacliiiig ; (9) # ^ | his super-
natural retinue ; (10) ^ | the blessings derived
through miiversal elevation into Buddhahood. The
P^ ( [ are the wonder of (1) g the initial impulse
or causative stage of Buddhahood ; (2) | its
fruit or result in eternity, joy, and purity; (3)
® ± ! (Buddha) realm"; (4) fg | his
response (to human needs) ; (6) fl^ | his super-
natural powers ; (6) | his preaching ; (7)
# ^ I his supernatural retinue ; (8) jg ^ | his
nfrvai.ia ; (9) % ^ | his (eternal) life ; (10) his
blessings as above. Both groups are further defined
as progressive stages in a Buddha’s career. These
“ wonders ” are derived from the Lotus sutra.
I ' The ten schools of Chinese Buddhism :
1. The (1) ^ I Vinaya-discipliue, or [I] | ;
(^) 4ft ^ Ivosa, Abhidharma, or Reality (Sarvasti-
vMm) ^ I ; (3) ^ I Satya-siddhi sect founded
on this sastra by Harivarman; (4) H ffe I
Madliyamika or ft ^ 1 ; (5) fJi 0 | Lotus,
Law-flower” or Tdcn-fai ^ ^ | ; (6) ^
M I Hua-yen or or jg | ; (7)
^ 40 I Dharmalaksana or ^ | founded
on the PH sjilf ; (8) | Ch'an or Zen, mind-only
49
or intuitive, V. fi® | ; (9) ^ ^ | (Jap. Shingon)
or esoteric ^ | ; (10) | Amitablia-lotus or
Pure Land (Jap. Jodo) | . The 2nd, 3rd,
4th, and 9th are found in Japan rather than in China,
where they have ceased to he of importance. II.’
The Hua-yen has also ten divisions into ten schools
of thought : (1) ^ ^ il. ^ the reality of self
(or soul) and things, e.g. mind and matter; (2)
^ il the reality of things but not of soul ;
( 3 ) ft ^ ^ things have neither creation nor
destruction; (4) ^ M iS W present things are
both apparent and real ; (5) ^ ^ common
or phenomenal ideas are wrong, fundamental
reality is the only truth ; (6) things are merely
names; (7) all things are unreal (8) the
bhutatathata is not unreal ; (9) phenomena and
then perception are to be got rid of ; (10) the
perfect, all-inclusive, and complete teacliing of the
One Vehicle. III. There are two old Japanese
divisi^s : ^ I, ^ ^ I,
m m # i,
and ^ ± I ; the second list adds || | and omits
W: ^ They are the Ritsu, Kusha, Jojitsu,
Hosso, Sanron, Tendai, Kegon, Shingon, (Hinayana)
Ritsu, and Jodo ; the addition being Zen.
+ M The ten precious things ; -f- g the
ten precious mountains, or mountain of ten precious
things; v. -f* ^ and + ^ 3E-
+ iUS The spirit king of each of the ten moun-
tains — ^Himalaya, Gandhamadana, Vaidharl, 4llf
lU, Yugamdhara, Asvakarna, Nemindhara, Cakra-
va(Ja, Ketumati, and Sumeru.
+. ® The ten monks necessary for a full
ordination of a monk, i.e. ^ ^ ^ three leaders
and seven witnesses.
The ten paramitas or virtues transporting
to nirvana; idem -f- ^ M M T I H #
each of the paramitas has three forms of observance,
e.g. the first, dana or giving has ^ alms-
giving, || truth-giving, and iS © ^ courage-
giving. The three forms differ with each paramita.
+ ^ ^ The ten acolytes or attendants on an
acarya, or superior religious teacher, in his ceremonial
offices, following the pattern of the ten principal
disciples of Sakyamuni.
+ The ten virtues, powers, or qualities, of
which there are several groups, e.g. in the ^ H
fM + there are j^ip + ® virtues
of a teacher of the Jliaw, i.e. he should l)f 3 well versed,
in its meaning ; able -widely to publish, it ; not be
nervous before an audience ; be untiring in argument ;
adaptable ; orderly so that his teaciiing can be easily
followed ; serious and , dignified ; bold and zealous ;
unwearied ; and enduring (able to bear insult, etc.).
The -y* -f* ten virtues or qualities of a disciple
according to the Q 4, are faitli ; sincerity ;
devotion to the trikaya ; (seeking the) adornment of
true wisdom; perseverance; moral purity ; patience
(or bearing shame) ; generosity in giving ; cou rage ;
resoluteness.
“P The ten kinds of heart or mind ; there are
three groups. One is from the jk ||| 4, fninds
ignorant and dark ; affected by evil companions ;
not following the good ; doing evil in thouglit, word,
deed ; spreading evil abroad ; unceasingly wicked ;
secret sin ; open crime ; utterly sliameless ; denying
cause and effect (retribution)- ~™all such must remain
in the flow of reincarnation. The second group
(from the same book) is the ^ the mind striving
against the stream of perpetual reincarnation ; it
shows itself in devout faith, shame (for sin), fear
(of OTong-doing), repentance and confession, reform,
bodhi (i.e. the bodhisattva mind), doing good,
maintaining the right law, thinking on all the
Buddhas, meditating on the void (or, the unreality
of sin). The third is the ^ group from the
0 IS 3 ; the seed ” heart (i.e. the original
good desire), the sprout (under Buddhist religious
influence), the bud, leaf, flower, fruit, its serviceable-
ness ; the child-heart, the discriminating heart, the
heart of settled judgment (or resolve).
-h The ten inexpressible joys of the Pure-
land ; also -f*
+ The ten repetitions of an invocation, e.g.
Namo Amitabha. I | ^ ^ These ten invocations
will carry a dying man with an evil karma into the
Pure-land. | | ^. Similar to the last, but of.
+ .1 1.^ A bodhisattva’s ten objects of thought
or meditation, i.e. body, the senses, mind, things,
environment, monastery, city (or district), good name,
Buddha-learning, riddance of all passion and delusion.
^ I I Jk iic The arteries of the '' ten invocations 'b
i.e. the teacher’s giving and the disciple’s receiving
of the law.
^ The ten irate rajas, or
protectors, whose huge images with many heads and
limbs are seen in temples ; perhaps the ten krodha
gods of the Tibetans (Khro-bo) ; their names are
^ S # as Yamantaka ; M B Ajita ; ^
H # il ? Padmantaka ; jl® Vighnan^
taka ; §j ^ Acala ; ? Dakiiil ; ^
^ ? JS'Iladaiida ; iS -& Aambara; and
If 0 B W ^ m Vlrabliadra.
~i Ten kinds of tlie l^ncldlia’s grace : his (1)
initial resolve to llniv(n^salizo (his salvation) ; (2)
self-sacrifice (in previous lives) : (3) complete
altruism ; (4) Lis descent into all the six states of
existence for tla^ir salvation ; (5) relief of the living
from distress and mortality; (6) profound pity *
(7) revelation of himself in human and glorified form ;
(8) teaching in accordance with tlie capacity of his
hearers, first liliniyana, then mahayana doctrine ;
(9) revealing his nirvana to stimulate Ids disciples;
(Id) pitying tljoiight for all creatures, in tluit dying
at 80 inst(‘ad of a-t 100 lie left twenty years of his
own happirusss to liis disciples ; and also the tripitaka
for universal salvation.
h ^ idem -f-
Dasakusala."
_ The ton “not right” or
evil things are killing, stealing, adultery, lying,
double-tongue, coarse language, filthy language,
covetousness, anger, perverted views ; these produce
the ten resultant evils | | ^ (;g). Of . -f* ^ ;
+
+ a The ten disturbers of the religious life :
a domineering (spirit) ; heretical ways ; dangerous
amusements ; a butcher’s or other low occupation ;
asceticism (or selfish hinayana salvation) ; (the
condition of a) eunuch ; lust ; endangering (the
character by improper intimacy) ; contempt ;
breeding animals, etc. (for slaughter).
Entirely completed, perfect.
~l Jl£ ^iksapada. The ten prohibitions (in Pali
form) consist of five commandments for the layman :
(1) not to destroy life ^ ^ panatipataveramani ;
(2) not to steal Tp ^ adinnadanaver. ; (3) not
to commit adultery ^ abralimacaryaver. ;
(4) not to lie 7^ -g musavadaver. ; (5) not to
take intoxicating liquor ^ suramereyya-
majjapamadatdianaver. Eight special command-
nients for laymen consist of the preceding five plus :
(6) not to eat food out of regulated hours TfC 0
vikala-bhojanaver. ; (7) not to use garlands
perfumes mala-
or
^
gandha-vilepana-dharana-mandana-vibhusanatthana;
(8) not J:o sleep on high or broad beds (chastity)
^ ^ M 9^ tI^ uccasayana-mahasayana. The
ten commandments for the monk are the preceding
eight plus : (9) not to take part in singing, dancing,
musical or theatrical performances, not to see or
listen to such ^ M M ia ® IS ^
nacca-gita-vadita-visukadassanaver. ; (10) to refrain
froni acquiring iiiicoined or coined gold, or silver,
ory jewels Tfv fjl || ^ ^ % jatariipa-
rajata-patiggalianaver.. Under the Mahayana these
ten commands for the monk were changed, to accord
with the new environment of the monk, to the
following : not to .kill, not to steal, to avoid all
iinchastity, not to lie, not to slander, not to insult,
not to chatter, not to covet, not to give way to anger,
to harbour no scepticism.
Ira The ten Yoga books, the foundation
work being the iU |, the other ten are ■§■ [,
S M H |, I , It H I , #1 4*
ii I . — + p® li I, “ -f" 1*1 it I > ± M
I, and ^ 'glj fg;; |.
V. -t
+ Jj The ten directions of space, i.e. the eight
points of the compass and the nadir and zenith.
There is a Buddha for each direction + -f- f^.
I I iii: J?- The worlds in all directions. | | 4
A Buddha-realm, idem =f- ^ | I
% : I I ^ B {t see 0 a ff
_p
^ The ten universals of a bodhisattva :
^ # univers_al pity ; SL 9 I vow of universal
salvation; ^ | accordant action; [ff ^ |
universal cutting off of delusions ; A pV I
freedom of entry into all forms of truth ; fli ® 1
universal superhuman powers ) ^ \ universal
accordance with conditions of the receptivity of
others ; ^ '/jj | powers of universal explication of
the truth ; ^ ^ | power of universal
service of all Buddhas; 0. M M ^ 1 the
perfecting of all beings universally.
“h ^ The ten forms of understanding. I.
Hinayana : (1) ig: ^ common understanding ;
(2) ^ I enlightened understanding, i.e. on the
Four Truths in this life ; (3) ^ | ditto, applied to
the two upper realms J: “ # ; (4), (5), (6), (7)
understanding re each of the Four Truths separately,
both in the tipper and lower realms, e.g. ^ ^ ;
(8) iii> I understanding of the minds of others ;
(9) ^ I the understanding that puts an end to all
previous faith in or for self, i.e. g M ; (10)
H ^ I nirvana wisdom ; v. 26. IL
61
Mahayana. A Tatliagata’s ten powers of under-
standing or wisdom : (l) = ^ | perfect under-
standing of past, present, and future ; (2) ditto of
Buddha Law; (3) ^ |!S g| | unimpeded
understanding of the whole Buddha-realm ; (4) ^ a
® I unlimited, or infinite ditto ; (5)’3g —
ij} I of ubiquity ; (6) JE — ij] [[g | of
universal enlightenment ; (7) Hi ^ M ^ \
of omnipotence, or universal control; (8) ^ ^
^ HI oi omniscience re all living beings ; (9) ^ _
•fj 1 of omniscience re the laws of universal
salvation ; (10) ^ M ^ ^ f|| | of omniscience
re all Buddha wisdom, v. ^ 16. There are
also his ten forms of understanding of the “Five
Seas S of worlds, living beings, karma, passions,
and Buddhas.
“P liS ^ til idem -f- fg.
+ ^ V. +
Hh ^ no The ten rare or surpassing terms
connected with the ten surpassing laws ; they are
given in Hsiian-tsang’s translation of Vasubandhu’s
ATT* -=:.JV nnsm
^ ^ ) The ten are the si.xpiirami his with four added,
riie six are charity (or n Jfiisgiviiig), purity (or morality),
patience,- zealous progress, meditation, wisdom ; i.e.
'Ib ^*5 lifij The four additions
are HI , US and. .iipaya, .adaptability
(or, teaching as suited to the occ.asioii and liea,rer)
pranidiiana, vows ; bala, force of purpose ; and
jhana, knowledge. Also +
Ten powers only possessed by Buddhas :
(1) prediction ; (2) knowing and fulfilling the desires
of the living ; (3)~“(10) are various forms of om-
niscience, i.e. (3) of all Biiddha-realms and their in-
habitants ; (4) their natures ; (5) good roots ; (6) laws ;
(7) wisdom ; (8) every moment ; (9) evolving domains,
or conditions ; (10) language, wmrds, and discussions.
^ 99- I ! Si idem | $ (^) |.
I I S The ten houndless treasuries of a bodhi-
sattva: (1) belief and faith; (2) the com-
mandments ; (3) §f shame of past misdeeds ; (4)
blushing over the misdeeds of others ; (5) hearing
and knowledge of the truth ; (6) giving ; (7) wisdom";
(8) memory ; (9) keeping and guarding the sutras ;
(10) powders of expounding them. ^ ^ 20.
1 I M The ten unhindered transformations and
ubiquitous powders of a Buddha.
+
31 The ten Yama courts, cf. -f-
The ten ^ perfect or perfecting
Mahayanu rules ; i.e. in (1) right belief ; (2) conduct ;
(3) spirit ; (4) the joy of the bodhi mind ; (5) joy
in thedharma; (6) joy in meditation in it ; (7) pur-
suing the correct dharma ; (8) obedience to, or accord-
ance with it ; (9) departing from pride, etc. ; (10)
comprehending the inner teaching of Buddha and
taking no pleasure in that of the sTavaka and prat-
yeka-buddha order. | J ^ The ten dharma-worlds,
or states of existence, i.e. the hells (or purgatories),
pretas, animals, asuras, men, devas, sravakas,
pratyeka-buddhas, bodhisattvas, Buddhas. In the
esoteric teaching there is a series of hells, pretas,
animals, asuras, men, devas, Sravakas, bodhisattvas,
^ ^ relative Buddhas, ^ || absolute Buddhas.
|_1 Ten ways of devotion to the Buddhist
sutras : to copy them ; serve the places where they
are kept, as if serving the Buddha’s shrine ; preach
or give them to others ; listen attentively to their
exposition ; read ; maintain ; discourse on them to
others ; intone them ; ponder over them ; observe
their lessons.
+ M m M The ten parajikas, or sins un-
pardonable in a monk involving his exclusion from
the community; v. -f- g; ^ . | | | ^ (or
PI (.1^) The ten ox-pictures, the first, a
man looking for an ox, then seeing its tracks, then
seeing the ox, catching it, feeding it, riding it home,
ox dies man lives, both dead, return whence they
came, and enter the dust.
+ M); PI The ten philo-
sophic ideas expressed in two metrical versions, each
line ending with •
The ten kings presiding over the ten
departments of purgatory.
A 3E The king of the ten sweet dews,
i.e. Amitabha.
-h # idem -j- fM \ \ ^ g |5 The
teaching of the Lotus sutra of universalism, that all
become Buddha. | | fg Bodhisattvas,
above the who have reached the stage of
transforming beings in all the ten kinds of realms.
T*
4' The ten directional decisions :
(1) renouncement of the world ; (2) observance
of the commandments ; (3) patience or endurance ;
(4) zealous progress ; (5) meditation ; (6) wisdom or
understanding; (7) ® the will for good for
oneself aiul others ; (8) | protection (of Buddha,
Dharnia, hangha); (9)^. | joy; (iQ) | highest
wisdom. V. % ^
^ Jtn The ten aspects of the bhutatathata
or reaiity attained hy a bodhisattva during his fifty-
two stages of deveiopnicnt, cf. -f- and -f- m,
associated ^vith one of these cMn-jn ■
m universality of the cMn-jw,
« ' I superiority over all else ; (3)' ^
m I 1 Its ubiquity; (4) ditt ^. [ | mdepeii-
denceorself-contamedness; (5)ffi J?IJ | | subjective
ludifferentiation ; (G) to ^ [ [ above differ-
ences of impurity and purity ; (7) ^ 511 I I
objective indifferontiation ; (8) if I | i,i-
iieitf'or added to nor taken from ;
/?L PJr ik the basis of all wisdom •
Up H 0 ft # {jSt j I and of all power!
iheipovearethe^lj 15; group from the Pfe |{i|
^lother group, of the jH is the same as the
ir in ^ q.v.
fi of eyes: (1) ^ m eyes
of flep (2) ^ (devaeyes; (.3) g | wisdom eyes ;
(4 g I dharina eyes; (5) j Buddha eyes;
m-yt m leyesshining
^ I immortal eyesk
(9) ;fe£ f imlnTulOTPf I nxrnci . /7A\ f-** Art I
bring them to true bodhi. The ten are detailed in the
Miia-yen .0 sfitra in two groups, one in the +
^ I?
(^) i inihindered eyes ; (10)
omniscient eyes.
+ )# $ T. + - Jg.
4 translafcioii.
V. ^ ^ H 3.
t.a^ ^ The deluded, e.g. the hina-
yamsts, because of their refusal to follow the hi<^her
truth, remam in the condition of reincarnation and
are impure in ten ways ; in body, mouth, mind, deed,
state, sittmg, _ sleeping, practice, converting others,
peir epctations. j ( 0f M ^ Ten meditations
on e^h of the + + ff, + M 1^, + B
and ^ I I Ten kinds of suitable aids
to religious success : almsgiving (or self-sacrifice) ;
keeping the commandments ; forbearance; zealot
process; meditation; wisdom; great kindness-
great pity ; awaking and stimulating others ; preaching
receding wheel of the Law.
I \ h ^ The ten kinds of wisdom and power
bnriv S ^ I I %" Ten kinds of
bodhisattva wisdom, or omniscience, for the under-
pandmg of all things relating to all beings, in order
0 save them from the sufferings of mortality and
rni T : -P sm un-
l.he ten vows of P^u Hsien # W If
idem + II I I ^ p4n -f-
P ^ ^ ^ Ten illusions arising from en-
vironmental conditions : sleight of hand ; mirage ;
meams ; reflections or shadows ; gandharva cities
[or cities of the sirens, seen in the sea-mist) ; echoes •
the moon reflected in water ; floating bubbles ’
motes (mtisem volitantes) ; fire-wheel (made by
revolving a flare). | | ||g ; -f- || ^ medita-
tion, or reflection on these ten illusions.
+ 4^fic ten bonds that bind men to mortality
—to die shameless, unblushing, envious, mean,
regretful, torpid, busy, absorbed, angry, secretive
(ot sin).
~f raksasi, or demonesses
mentioned m the Lotus Sutra PE ^ Jg They
are now represented in the temples, each as an
attendant on a Buddha or bodhisattva, and are
chiefly connected with sorcery. They are said to
be previoiis incarnations of the Buddhas and bodhi-
sattvas with whom they are associated. In their
evil state they were enemies of the living, converted
they are enemies of evil. There are other definitions.
^ Lamba, who is associated
with Spryamum; (2) || ® ^ Vilamba, ditto with
Amitabha; (3) ® ^ Kutadanti, with 14 M
Bhaisajya ; (4) ^ ® Puspadanti, with J W
Prabhutaratna; (5) m @ Makutadanti, wiS
± H Vairocana; (6) ^ ^ Ke^hn, with # »
Sammitabhafe ; (7) Ijf ® ? Acala, with * S
Manjusri; (8) ^ gj Maladharl, with M
if Sarvasattvaujoharl,
with H Ksitigarliha. '' ’
1 " A lakh, i.e. an 1® or ^ ^ I I /a,
± The Happy Land, i.e. AmitabSs Paradise in tfe
West, beyond ten thousand million Biiddha-realms.
■j'* VM Ten titles of a Buddha : in ^ Tathatvat-i •
I j^hap_ iE ® Sanf;i]fsaS^^
S S ^ ypy>'icpwampanna ; # ^ Sugata ;
5 i is -h ± Anuttara ; ||
± ^ P_urusa-damya-saratH ; 5c A Sasta deva-
manusyapam ; # Buddha-lokanatha, or Bha-
gavan. ’
63
f necessary activities in the fiftv
t.^0 Jiges of a bodhisattva, following on the + i
n^nt'^e^^rt if ter indicate personal de 4 lo?-
ment g ^ij These ten lines of action are for the
nmversal welfare of others fij They are : jovM
service beneficial service ; never resenting ; wlith-
ont limit; never out of order; appearing in any
form at will; unimpeded; exalting the paramitas
amongst all beings; perfecting the Buddha-Iaw by
finl SeTeSft^^ “
"ti" (wrong) views; see 55- I and
add ^ I ana
pride, Ignorance, and doubt.
+ li idem + m-
tTthe”+ The^ten^gnardians of the law, assistants
"i" ^ Ten aspects of the Buddhakaya ff, ^ q.v.
idh^.J^i Mara, which the
destroys; the armies are
desire anxiety, hunger and thirst, longing, torpidity
mSbs)°'^^*’ haughtiness (i.e. disdaining
+
idem | U ^ ; y, ^ ,
^ ^ supernatural powers, e.^. of seeing,
liearmg, appearance, etc. ; cf. 5; f|
Buddha’s teaching is so
difficult that of ten who enter it nine fall away.
deliverance
from mortality-not to kill, steal, act wrongly, lie,
be double-tonped, be of evil speech, slander, covet,
be angry, look wrongly (or wrong views).
d Ten faults in eating flesh, and ten in
drinlong intoxicants.
+ S ^ ^ V.
S. ^ ilX The ten parajika, or a monk’s
* p + * * »; a «
fci . Ihey are killing, stealing, adultery, lying,
selling wine, talking of a monk’s misdeeds, self-praise
r degrading others, meanness, anger at rebuke
m regard to giving up the mind of enhVhtenmenf
renouncing the Triratna and going to her^ticaf S!’
slandenng the Triratna, etc. Another group often
IS in the 0 f w 9 ^nd 17 ; cf. -f- ^ ^
+
d M The ten weighty bodhisattva hin-
Jances, according to the ^IJ ,v],iel, are respec-
t vely overcome by entry into the -f- ; ,, pg
liiA st 9 ; the first is p A ;|* the n-itnnl
hindering the ^ holy' heart, etc. ; v. -f-
~\r # iij
idem -f-
• Ten characteristics of the “ dia-
m t fcj a bodhisattva :
(1) complete insight into all truth ; (2) savino- of
all creatures; ( 3 )theglorifyingofallBuddha-worids-
S ( 5 ) service of
mu realization of the truth of all
Buddha-laws ; ( 7 ) manifestation of all patience and
devotion to his vocation ;
C ) perfection of his work ; (10) aiding all to fulfil
f accomplish their spiritual ends.
m mm 55 . IJ | [ ^ ^ Ten ‘•■fruits” that
accrue to the resolute diamond-heart ” of a bodhi-
sattva : faith; meditation; reflection on the
doctrine ; thoroughness in contemplation ; straight-
forward pogress to Buddhahood ; no retrogression ;
the Mahayana spirit (of universal salvation.) : free-
dom from externals (or impressions); wisdom;
firm establishment; V. $£ o
1 h The ten binds of well-nourished
heart, essential to entry into the cult of the higher
patmuce and _ endurance: a heart of biudntss ;
o^pity , of joy (m progress toward salvation of
ohers); renunciation; almsgiving; delight in
tellmg the doctrine ; benefiting or aiding others to
salvation ; unity, or amity ; concentration in medita-
tion ; wisdom; V. ^ H g ^ n_
f 1„ ” or connections between
$ S ; ^ IS defined as ^ form and as
ffi substance ; the common illustration of wave
indicates the idea thus expressed. The
S aig m + pg means that in ten ways form
and substance are not separate, unconnected entities.
(i; H the substance is always present with shih the
phenomena; (2) shih is always present with U:
(<>) smh depends on li for its existence ; (4) the shih
can reveal the li; ( 5 ) the shih (mere form, which
m
ia uarfal) fiaa disappear in the U ; (6) the
can conceal the li ; (7) the true K is the sM • (8) the
iskih IS h ; (9) the true li (or reality) is not th& sUh ;
(10) the shih is not the (whole) li-, y. ^
■k m 2. M! 5l ^ ^ m -t PI The fifth of
the five meditations of the 0 M i-e. on
li and sliiii, e.g. (1) the li is as the shih ; (2) the
sJnh is as the It ; 3® i(D ^ ^Ij ^ and so
on. The jfc m -h PI in the ^ ^ 35, also
(ioals with It and sJith chiefly for purposes of medita-
tion. Another group, the # IS H ^ -f- P^,
treats of the Canon and the schools.
+ Ten hindrances ; l3odhisattvas in the
stage of “p overcome these ten hindrances and
realize the -f- ^ q.y. The hindrances are :
(1) J| ^ If [ the common illusions of the un-
enlightened, taking the seeming for real ; (2) ^ |
common unenlightened conduct ; (3) Bf ii| |
ignorant and dull ideas; (4) B ^ ^ \ the
illusion that things are real and have independent
existence ; (5) “p ^ m [ the lower ideals in
Hlnayana of nirvana; (6) U ^ M \ the
ordinary ideas of the pure and impure ; (7)
^ I the idea of reincarnation; (8) jfjlj
1 the continuance of activity even in the form-
less world; (9) 0 ^ | no desire to act for
the salvation of others ; (10) fi- ^ g |g ( non-
attainment of complete mastery of all things v
Pi 11 10. ^ ■
3; The king of the ten vows, P^u Hsien
+ ,
^ 5^5 or Samantabhadra
( tl 3 The ten “ fast ” days of a month are
1, 8, 14, 15, 18, 23, 24, 28, 29, and 30. In certain
periods flesh was forbidden on these days, also all
killing, hunting, fishing, executions, etc. | | ( |)
The ten Buddhas or bodhisattvas connected with
these days who in turn are ihV; gj|j, ^ g
isj M rfi, m # M, m m, li m m iii!
dE,S n-
b
To divine, foretell.
1 M Pukkah ; also -^ | | A degraded
caste of sweepers, or scavengers, and bearers of corpses.
3. THREE STROKES
■ik Ten feet ; an elder ; a wife’s parents ; a husband.
I 7 a Sixteen “feet”, the normal height of a
Buddha in his “ transformation body ” -ft;; &
nirmapa-kaya ; said to be the height of the Buddha
when he was on earth. | \ ^ ^ Ditto ; also a
metal or golden image of the Buddlia 16 feet high
mentioned in the tb £ Northern History, j ^
A virile, zealous disciple, a man who presses forward
unceasmgly. j [ 1^7 # A firm-willed man, especially
used of a bodlrisattva who dauntlessly presses for-
ward. 1 j p The country of virile men, Purusa-
pura g ancient capital of Gandhara,
the modern Peshawar ; birthplace of ^ m Vasu-
bandhu.
Hina, adhara. Below, lower, inferior, low ; to
descend, let down, put down.
“FT zr
I _ — . The three lower paths of the six
destinations (gati) i.e. beings in hell, pretas
and animals. ’
to an old worn-out horse. To alight from (a vehicle,
horse, etc.).
J® The regions in the nine divisions of
the trailokya below the ^ of the
arupadhatu, v.
nF ^ The inferior, mean yana, a scornful
term for Hinayana.
P 4fc ih) Below, to transform all beings,
one of the great vows of a bodhisattva. ^ M m
above, to seek bodhi. Also T W ^
TP ^ One of the E3 315 ^ four hetero-
dox means of living, i.e. for a monk to earn his liveli-
hood by bending down to cultivate the land, collect
herbs, ^etc. opposite of ffp p i.e. making a
heterodox living by looking up, as in astrology,
fortune-telling, etc. ^ ^ ft 3.
T ® Tke lower yana, i.e. Hlnayana ; likened T
P
on
The three lowest of the nine classes born
55
in the Amitablia Pure Land, V. dg ^
three lowest grades are (1) | | J, ^ The highest
of the three lowest classes who enter the Pure Land
of Amrta,bha, i.e. those who have committed all sins
except dishonouring the sutras. If at the end of
hfe the sinner clasps hands and says “ Kamo Amita-
bha , such a one will be born in His precious lake. ( 2 )
J I ^ The middle class consists of those who
nave broken all the commandments, even stolen from
monks and abused the law. If at death such a one
great power of Amitabha, and assents
With but a thought, he will bereceivedinto paradise
I I ,7^, ^ lowest class, because of their siL
should have fallen into the lowest gati, but by in-
voking the name of Amitabha, they can escape
countless ages of reincarnation and suffermg and on
dying will behold a lotus flower like the sun, and
by the response of a single thought, will enter the
Pure Land of Amitabha.
T The lower regions of the :fi m q.v. •
also the lower half of the -f- ia the fifty-two
grades of bodhisattva development. | I jlS- ^ K®
To see the lower grade out of which one has migrated
as rough, retched, and a hindrance ; a brahman
form of meditation.
IF M To descend from the hall, especially after
tlie morning congee.
anima^^ the hells, hungry ghosts,
^ Those (born) with base character, or of
low capacity.
J ,t,% 1 the
® W le bhan monastery, whoso Ch‘an sect abbot
instilled intelligence with his staff.
IF jk ; IF 'Ih To apply the torch; syn. for
setting alight the funeral pyre of a monk.
T ^
HF idem ^
~F ^ The lower, or human world A #•
X ffl To sow the seed ; to preach, or teach.
iir r = (1) a ^hen the
-Buddhas teaching is sown in the heart;
( ) when it ripens ; (3) when it is stripped
or harvested, i.e when one abandons all things.
T If Inferior caudles. The f- and 'K I
^’^^hose of longer and shorter service; but
IF ^ The seven lower orders of disciples, who
with the monks and nuns in full orders make the
71 M-
^ r The lowest order of a^ monk’s robes,' that
Ox nve patches ; lower garments.
at law” instruction ;- to state a case (as
T
A meditation of the Amitabha sect
jj • ~ V.U.V x3.i:xiiuioiia seci
, . r Rn > it is the last of sixteen con-
templations, and deals with those who have com-
mitted the five rebellious acts ^ and the ten
"""'iLh % 5"* ‘^an obtain salvation;
m j I F §1 idem.
V.
The downward turn, in transmigration.
TW
Primal ignorance or unenlightenment M hh
acting against the primal, true, or Buddha-
nature causes transmigration. The opposite is
_h m when the good prevails over the evil. "K «
IS sometimes used for T it to save those below.
^ inferior rooms of a monastery, on
tile lert as one enters.
yk Uttara vb pg, superior ; on ;
lornier. To ascend, offer to a superior.
T JF ^ The three dharmas, systems, or
vehicles, m, m Si, and ^ pg bodhisattva.
pratyeka-buddha, and sravaka.
’ also _F q.v. ( j
* fhe Mahayana esoteric school, especiallv the
P Shingon. I 1 fit fjp Mahayana-voga
chiefly^ associated with the last. ( | ” The
Mahayana Gh‘an (Zen) School, which considers that
It alone attains the highest realization of Mahayana
truth. Hinayana philosophy is said only to realize
the unreality of the ego and not the unreality of
all things. The Mahayana realizes the unreality of
the ego and of all things. But the Clflau school is
pure idealism, all being mind. This mind is Buddha,
and is the universal fundamental mind.
66
-h 7C M-
Tlie lantern festival at the first
full 1110021 of the year. ' V,
± A A nian of superior wisdom, virtue, and
conduct, a term applied to monks during the T'ang
dynasty. J: J:; X -A- term used in the Pure-land
sect for a . worshipper of Amitabha. . .
± m To offer up an offering to Buddha, or
to ancestors.
± 13
no Superior order, grade, or class. [ I Jb ;
[ I 4 * izfe ; I I T' Afe The three highest of the
nine stages of birth in the Pure Land, v. r-J^, and
pp- I l iM ^ The highest stages in the Pure
Land where the best appear as lotus flowers on the
pool of the seven precious things ; when the lotuses
open they are transformed into beings of the Pure
Land.
r
-JC. .S. To go into the hall to expound the doc-
trine ; to go to a temple for the purpose of worship,
or bearing presents to the monks; to go to the
refectory for meals. | j The tablet announcing
the time of worship at a temple or monastery.
Jb ± The superior disciple, who becomes perfect
in (spiritually) profiting himself and others. The
fi’ i' profits self but not others ; the neither.
Asoka four principal schools are counted as pre-
vailing ; Mahasanghika, Sthavira, Mulasarvastivada,
and Saihmitiya. The following is a list of the eleven
sects reckoned as of the Jb, -§15 : fg; — ijj
U; m Ilj ; ® ^ _k ; M n ilE ^
m
_tl Sthavira ; or Mahasthavira. Old man,
or elder ; head monk, president, or abbot ; the first
Buddhist fathers ; a title of Mahakaiyapa ; also of
monks of twenty to forty-nine years standing, as
M are &om ten to nineteen and 7 ^ under
ten. The ^ 5c M divides presiding elders
into four classes, those presiding over monasteries,
over assemblies of monks, over sects, and laymen
presiding over feasts to monks. | 1 ^
M _§i5 j If H §15 Sthavirah ; Sthaviranficaya ;
or Aryasthavirah. The school of the presiding elder,
or elders. The two earliest sections of Buddhism were
this (which developed into the Mahasthavirah) and
the Mahasanghikah or ± ^ §| 5 . At first they
were not considered to be different schools, the Jb
M p merely representing the intimate and older
disciples of Sakyamuni and the ^ being the rest.
It is said that a century later under Mahadeva
a difference of opinion arose on certain doctrines.
Three diwons are named as resulting, viz. Maha-
viharavasinah, Jetavaniyah, and Abhayagiri-vasinah.
These were in Ceylon. In course of time the eighteen
Hinayana sects were developed. From the time of
# \ii ; it m ; Ui Ml Tfe ; and g §p. The
Sthaviravadin is reputed as nearest to early Buddhism
in its tenets, though it is said to have changed the
basis of Buddhism from an agnostic system to a
realistic pliilosopliy.
_h ± ^ An' abbot. originally
meant a mountain monastery.
-h ® A man of superior character or capacity,
e.g. with superior organs of sight, hearing, etc.
± ^ ^ Similar to the first half of
-h 5ft # li T It # Above to seek bodhi,
below to save all. means the original or
Buddha-nature, which is the real nature of all beings.
-h S {*J) tlrdhvasrotas. The flow upwards, or.
to go upwards against the stream of transmigration
to parinirvana. Also | 1 jg
The severe fundamental trials arising
out of the ten great delusions ; also the trials or
distresses of present delusions.
_b W- A The devas of the regions of form
and formlessness, v. -g,.
Jb To place offierings on an altar ; also 7 ^
Jl The “ higher bond ” or superior, the ^
or Sthavira, among the three directors of a nionasterv
V. H m-
Jb ^ A monk’s outer robe, uttara sarh-
ghati, worn over the shirt or antara-vasaka.
— b Upper shoulder, i.e. the left or superior ;
one worthy of respect. 11 ) 1 ®-^ Circumambulation
with the superior shoulder to the image ; the left
was formerly considered the superior side ; but this
is uncertain.
± M The '' la ’’ is the end of a summer’s
retreat, which ends the monastic year, hence I I
are senior, ^ junior monks.
57
_ll ^ (S ) Kusagrapura, ^ ^
M city of Ku&-grass palaces, or Uj the
mountain city. v.
— t a Visista-caritra Bodhisattva,
who suddenly rose out of the earth as Buddha
was concluding one of his Lotus sermons • v Lotus
siitra p and 21. He is supposed to have been a
con-C^ert of the Buddha in long past ages and to
come to the world in its days of evil. Nichiren
in_ Japan believed himself to be this Bodhisattva’s
reincarnation, and the Nichiren trinity is the Buddha
i.e. the eternal Sakyamiini Buddha; the Law i e’
the Lotus Truth ; and the Sangha, i.e. this Bodhi-
sattva, in other wmrds Nichiren himself as the head
of all living beings, or eldest son of the Buddha.
± m Mahayana, _h v. ijg.
± ^ The superior or outer robe described as
of tw enty-five patches, and styled the uttara samghatl.
± M The higher gati, directions, or transmigra-
tions. ®
C3
± ^ A
superior disciple or follower.
Superior, or highest class, idem _t
L L sixteen contemplations
of the Amitabha school, with reference to those who
seek the Pure Land with sincere, profound, and altru-
istic hearts.
~b upward turn: (1) progress upward,
especially in transmigration ; (2) increase in enlighten-
ment for self, while “f* ^ q.v. is for others.
_h. The superior rooms, i.e. on the right as
one enters a monastery, the T t«3 are on the left.
-h ^ President, or presiding elders.
— . Tri, trayas ; three. ^ — -Trinity; also 31.
^ "h H 111 The twenty-one days spent
by the Buddha, after his enlightenment, in walking
round the bo-tree and considering how to carry his
Mahayana way of salvation to the world ; v ®
^ M
— ‘.yrr ^ (i'fi) The three samadhis, or the
s^adhi on tliree .subjects ; ^ ||f ; rr
^ 1. ^ ^ P'3- ^ 'i: H
HS. ft ^ There are two forms of such
meditation tlmt of reincarnational, or tem-
poral, caUed — ^ ; and that of ^ ^ libera-
tion, or nirvana, called H M The three subjects
and objects of the meditation are (1) ^ to empty
the mind of the ideas of me and mine and sufferini^
which are unreal ; (2) p ^ to get rid of the idea
o form, or externals, i.e. the -f* .jfj which are the
nve senses, and male and female, and the three ;jT ;
m) to get rid of all wish or desire, also termed
a'‘i''^anced meditation is
called the Double Three Sainildhi ft H H Ife in
which each term is doubled ^ tiE to An
3^. IS Is M- The esoteric sect has also a moup
or its own. => i
^ ^ — “ ia This refers to the state of faith
m the worshipper ; the three are impure, not single,
Mt constant ; the three ^ are the opposite. | j
& Three bad roots, or qualities^ — desire, anger,
and stupidity [g, J|i, v. H #. I 1 fi-
Three unstable things— the body, length of life,
wealth. I I ^ The three never lost, idem 11®.
I I ^ ^ The three kinds of flesh unclean to a
monk, I.e. when he has seen or heard the am'mal
killed or h^s doubt about it; v. ^ ^
I I V. — tg. II® The three that need
no guarding, i.e. the H H of a Buddha, his body,
mouth (or lips), and mmd, which he does not need
to guard as they are above error. | | ^ The
three non-backslidings, i.e. from position attained,
from line of action pursued, and in dhyana.
® periods, ^ ^ ^
i§, %, past, present, and future. The universe
is described as eternally in motion, lUre a flowin®
str^m. Also ^ a j®, or
unborn, born, dead. The Ip Hua-yen sutra
has a division of ten kinds of past, present, and
future, i.e. the past spoken of as past, present,
and future, the present spoken of in like manner
the future also, with the addition of the present
as the three periods in one instant. Also ^
I I H #, The thousand Buddhas of each "of
the three kalpas— of the past, called ^ ^ kalpa
the present *, and the future ^ Their names
are variously given in several sutras ; a complete list
IS m the - « ig g. 1 I W # Everything
past, present, future, whether mental or material,
is intangible, fleeting, and cannot be held ; v. j | ifj.!
I I T A Buddha’s perfect knowledge of past,
- - o J UJ.XV/ UlL,
or founders of the brancli of the Ch'ar
bchool, i.e. ^ ^ Hui-ch'in, ^ Chhne-
present, and future. [ ] % The Buddhas of the past,
present, and future, i.e. Kasyapa, ^akyamuni, and
Maitreya. | | {g jj The reality or otherwise
things or events past, present, and future. Some
Hinajuua schools admit the reality of the present
lint dispute tlie reality of the past g, 7^ and the
future ^ 7fj. Others take different views, all of which
have been e.vhaustively discussed. See Vibhasa
sastra ^ ji„% 77, or ffl. ^ 20. 1 1 ®
?±- 'H 4] The Sarvastiviidah school maintains
that as the three .states (past, present, future) are
mal, so the sub.stanee of all things is permanent ;
i.e. tune is real, matter is eternal. | | Mind,
or thought, past, present or future, is momentary’
always moving, unreal and cannot be laid hold of.
1 1 liSc fS idem H | j ^ One of a Tatha-
gata s ton kinds of wisdom, i.e. knowledge of past,
present, and future. | | 'M The
wisdom-law or moral law that frees from all im-
^diments, past, present, and future. Also styled
f) IIU JiK ; fji ; H 2p ^ ;
M ; liit M JiJc and H fj; Jig. 11-^
•EJt A name for Mahju&i ; as guardian of the
wisdom of Vairocana he is the bodlii-mother of all
Buddhas past, pre.seiit, and future. | | [jg There
are two definitions : (1) The realms of gg matter, of
^ life, and ^ jE ^ mind, especially the
Buddlia’s mind. (2) The Ji p,sychological realm
(mind), realm of life, and ^ -f- or
material realm.
— . Triyana, the three vehicles, or con-
veyances which carry living beings across samsara
or mortality (births-and-doaths) to the shores of
nirvapa. The three are styled /J>, rfj, and Some-
times the three vehicles are defined as .la BB ^ravaka
that of the hearer or obedient diSpk ; ^ m
Pratyeka-buddha, that of the enlightened for self ;
these are described as /]> ^ because the objective
of both is personal salvation ; the third is ^
Bodhisattva, or ^ Mahayana, bccaus” the
objective is the salvation of all the living. The
three are also depicted as H $ three wains,
drawn by a goat, a deer, an ox. The Lotus
declares that the three are really the One Buddha-
vehicle, which has been revealed in three expedient
forms suited to his disciples’ capacity, the Lotus
Sutra being the unifying, complete, and final ex-
position. The Three Vehicles are differently
explained by different exponents, e.g. (1) Mahayana
recognizes (a) Sravaka, called Hinayana, leading in
longer or shorter periods to arhatship ; (6) Pratyeka-
buddha, called Madhyamayana, leading after still
longer or shorter periods to a Buddhahood ascetically
attained and for self ; (c) Bodhisattva, called Maha-
yana, leading after countless ages of self-sacrifice
in saving others and progressive enlightenment to
ultimate Buddhahood. (2) Hinayana is also de-
scribed as possessing three vehicles ^ or
ic, tlie /Jv and conveying to personal
salvation their devotees in ascetic dmst and ashes
and mental annihilation, the ^ leading to liodhi,
or perfect enlightenment, and the Buddha’s way.’
Further definitions of the Tri\'-ana are: (.3) True
bodhisattva teaching for tlie ; pratyeka-buddha
without ignorant asceticism for tlie r|a j and sravaka
with ignorant asceticism for the /]>. (4) (a) ||
The Onc-Yehiclo which carries all to Buddhahood ;
of tins the ^ Hua-yen and Fa-liua
are tpical exponents; (b) 5 ^ the three-
vehicle, containing practitioners of all throe svstems,
as e.xpounded in books of the ^ ^ ^
d' ^ the Hinayana pure and siniplo as see’ii in
the 23 j^jij ^ lour Agamas. ^ravakas are also
described as hearers of the Four Truths and limited
to that degree of development ; tlioy hoar from
the pratyeka-buddhas, wdio are cnliglitened in the
Twelve Nidanas [J| ; the bodhisattvn.s make
the 7*7 or six forms of transmigration their field
of sacrificial saving work, and of enlightenment.
The_ Lotus Sutra really treats the HU Three
Vehicles as or expedient ways, and offers a
ft* ^ Buddha Vehicle as the inclusive and final
vehicle, j | ^ The Dharmalaksana School of
the Three Vehicles, led by the -m ivi. M Jft
» r ^ ® The H ^ consider th^
Iriyana as real, and tlie o.ne veliicle ’’ of the
Lotus School as merely tactical, or an expedient
lorm of expression.
The commands relating to body
speech, and mind #, D, jg. | | v. =
iS i I (or A term for a monk’s robe
01 five, seven, or nine patches.
^ ^ The three rsis or wise men and
the two devas, i.e. jta ^ Kapila, founder of the
bamkhya philosophy; or (g
Uluka or Kanada, founder of the or
Vai^esika philosophy; and ^ fp Esabha
founder of the Nirgranthas ; with Siva and \’isnu as
the two deities.
Sarhvaji ; the heretical people of
Vr]h an ancient kingdom north of the Ganges, south-
east of ISTepal. (Eitel.)
59
and ^ » K'o-chdn. [ | The three Buddba-
v'’- to the
living are Buddha-sons, but thiy are of Sree ki^d.
- he commonalty are ^ Lterna son: fte
iolloyje of the two inferior Buddhist vehiohs ^ !
and rfj are ^ secondary sons (i e of con
cubmes); the bodhisattvas (i.e. mahayanists) are
^ ^ true sous, or sons m the truth. I I jJ The
three kinds of Buddha-nature: ( 1 ) g <}^ /±
the Budctta-nature which is in all Imng behigs evS
those 111 the three evil paths (gat^ IB #! S
l ) m tlie final or perfected Buddha-
nature resulting from the developnfent of the ori^bll
potentiality. [ j ^ Saihvrti, which Sieans
~led, not apparent, is intp. as coniinon“
ifi: -fe- (i/ii or phenomenal truth ; it is also intn
^ that which hides reality, or ’seems to £ re! '
the seeming | | The bodhi, or wisdS ’
of each of the Trikaya ~ ^ xf , ^'^aoin,
bfifllii +TOQ n + f ^nat under the
bodhi tree, that of parimrvana, that of tathaorata-
gaibha in Its eternal nirvana aspect. { I |k '^The
Buddha s three modes of discourse— unqualified i e
out of the fullness of his nature; qualified to ’suit
of his hearers ; and both. I I fs-
idem ^ I I Sambuddha ; the truly en-
lightened one, or correct enlightenment.
Isti. The three (divine) messengers — birth
sickness, death ; v. Also j ^ j ^
7T. The three ways of discipline, i.e. three
Slav aka and three bodhisattva ways. The three
sravaka ways are |ttE ^ realization of the
_ -ernal, seeing everything as transient; ^ M m
JeSSS. contemplating miserfand nft
icalizm^ the ultimate nirvana-joy; |!i| 36 non-
ego discipline, _ seeing only the perishing self and not
lealizmg the immortal self. The bodhisattva three
aie the opposite of these.
idem =
#J.
— • ~r Under three raftors^ — the regula-
lon space for a monk’s bed or seat ; in meditation.
T Tlie word jgq.y. in Buddhist
terminology means that everything is merely pheno-
menal, and consists of derived elements; nothing
nreal, M :::f; Jf. The three g are things,
sensations, and ^ names. I \ % =- = It S
The ^ree fallacious postulates in regard to fjz' ^
and ig. I I m The meditations on the above.
It /* i.
idem
F'if HE
The tliree misleadiii,^ ihhv^s : di^^hr
1^ ire, and dI5 ptwmted ^ views.
” *• _ ,Hi 0 fill 66 fialf-fr’iie, or
Srot'Sr It, and the true
one ol the Lotus Sutra.
—X. fe, SOO.fHlfHarnihes of Sravastl city
who had never heard of the Buddlia'.s .Tiphuny-
though he was often among them. ^
' — S'" iSun. moon, jind stars. Also, in the
second dhyaiia of the form-world there are the two
^va regions t„E ^
^ q.v. xUso IlfJ -{J- .-\Milokitesvara is stvled H A-
T- sun-prince, or divine son of the sun,’' dr M $
Mahasthamaprapta is .styled ^ .livine^mi
of the moon, and ife ^ ^ ^ the bodhi, sattva
:l a: STsZr '*•*■ -
iSt/iys® f JiiUn''*'"' “'i ‘""V-
EMilteen,
eighteen sects of Hiuayana.
CrSpecially
referring
to the
n-n An esoteric objection to three, six,
or nine persons worshipping together.
- — ■ g jrt
— ^ The three es.sontial articles for worship;
flower- vase, candlestick, and censer.
,Vr- ^ powers, of Avhich there are
anous groups ; (1) (a) personal power ; (6) tatha-
gata-power ; (c) power of the Buddha-nature within.
for evmwM Buddha-medicine
diagnosis of the ailment; (c) of
??wif +r^ Iiiedicinc to the disease.
(3) (a) the power of Buddha ; (b) of samadhi ; (c)
or personal achievement or merit I I IP Tli»
triple-power verse • l I rue
^ ^ ^ ^ "fy In the power of my virtue.
And the aiding power of the
Tathagata,
And the power of the spiritual
realm,
I can go anywhere in the land of
the living.
in ^ M W
H. M ^ ^ -f)
M m M ^ ^
n ^ The tliree divisions of a treatise
on a siitra, i.e. ff introduction, jg ^ ^ dis-
cussion of the subject, ^ U application.
- Tlie three asafikliyeya kalpas, the three
countless a.^ons, the period of a bodhisattva’s develop-
ment ; also the past || ^ |, the present ^ |,
and the future | kalpas. There are other
groups. \ \ E. ^ ff, The thousand Buddhas in
each of the three kalpas.
P Tridasa. Thirty; abbreviation for the
thirty- three deities, heavens, etc.
H + — . Dvafcrim&. Thirty-two. | | | ^
(or The thirty-two forms of Kuan-yin, and of
P‘u-lisieii, ranging from that of a Buddha to that
of a man, a maid, a raksas ; similar to the thirty-
three forms named in the Lotus Sutra. | | | ;j;{j ;
1.1 I A Dvatrimsadvaralaksana. The
thirty- two laksanas, or physical marks of a cakravarti,
or “ wheel-king ”, especially of the Buddha, i.e. level
feet, thousand-spoke wheel-sign on feet, long slender
hngers, pliant hands and feet, toes and fingers finely
webbed, full-sized heels, arched insteps, thighs like
a royal stag, hands reaching below the knees, well-
retracted male organ, height and stretch of arms equal,
every hair-root dark coloured, body hair graceful
and curly, golden-hued body, a 10 ft. halo around
him, soft smooth skin, the i.e. two soles, two
palms, two shoulders, and crown well rounded, below
the armpits well-filled, lion-shaped body, erect, full
shoulders, forty teeth, teeth white even and close,
the four canine teeth pure white, lion-jawed, saliva
improving the taste of all food, tongue long and
broad, voice deep and resonant, eyes deep blue, eye-
lashes like a royal hull, a white urna or curl between
the eyebrows emitting light, an usnisa or fleshy pro-
tuberance on the crown. These are from the ^ ?j®
^ ^ ^ ^ ^ B 28 ,
T w IS) n -f' — is generally agree.
Ihe I® ^ has a different list. | | | I 0
The eleventh chapter of the |>iif |M. | | | | g
The twenty-first of Amitabha’s vows, v. |i{| ^ g.
H + H Trayastrirhsat. Thirty-three. I I [
A ; A ; m m ^ m ^ m m
ti ta m m m m ^ Trayas-
trnhsas. The Indra heaven, the second of the six
heavens of form. Its capital is situated on the
summit of Mt. Sumeru, where Indra rules over his
thirty-two devas, who reside on thirty-two peaks of
Sumeru, eight in each of the four directions. Indra’s
capital is called ^ Sudarsana, ^ ^ Joy-
view city. Its people are a yojana in height, each
one’s clothing weighs A iS (i oz.), and they live
1,000 years, a day and night being equal to 100
earthly years. Eitel says Tndra’s heaven “tallies
in all its details with the Svarga of Brahminic mytho-
logy ” and suggests that “ the whole myth " may
have an astronomical meaning ”, or be connected
with “the atmosphere with its phenomena, which
strengthens Koeppen’s hypothesis explaining the
number thirty-three as referring to the eight Vasus,
eleven Kudras, twelve Adityas, and two Asviiis of
Vedic mythology ”. In his palace called Vaijayanta
“ Indra is enthroned with 1,000 eyes with four arms
grasping the vajra. There he revels in numberless
sensual pleasures together with his wife Saci . . . and
with 119,000 concubines with whom he associates by
means of transformation ”. | | | (l|t) |!J ^ The
thirty-three forms in wduch Kuan-yin is represented :
with willow, dragon, sutra, halo, as strolling, with
white robe, as lotus-sleeping, with fishing-creel, as
medicine-bestowing, with folded hands, holding a
lotus, pouring water, etc. | i | The thirty-three
possible fallacies in the statement of a syllogism,
nine in the proposition ^ pratijna, fourteen in the
reason g hetu, and ten in the example udaharaiia.
Ill ^ The thirty-three forms in which Avalo-
kitesvara (Kuan-yin) is said to have presented him-
self, from that of a Buddha to that of a woman or
a raksas. Of. Lotus Sutra ^ pg chapter.
-h i The thirty-five Buddhas before
whom those who have committed sins involving
interminable suffering should heartily repent. There
are different lists.
^ "t* A # The thirty-six physical parts
and excretions of the human body, all being unclean,
i.e. the vile body. ^
— * The thirty-six depart-
mental guardian divinities given in the j|| JIf . . .
5?. |M- Each is styled gg mrdu, benign,
kindly, for which ^ is used. Their Sanskrit and
Chinese names are given in Chinese as follows;
W ^ ^ or ^ ^ kindly light, has to do
wuth attacks of disease ; (2) ^ PSf ^ or nn
headaches ; (3) ^ ^ or | ^ fevers ; (4)
P'£ H or I disorders of the stomach ; (0)
PS fiJ ^ or I ^ tumours; (6) Pijf PBf or
I Ht madness; (7) ^ or \ % stupidity;
(8) ^ is ^ or I ^ irascibility; (9) ^ M
or I ^ lust; (10) ^ ^ M or | ^ dlvilf;
(11) PSf ^ ^^^or I deadly injuries ; (12)
^ M or I |g graves; (13) /g: ® ft or \ m
61
M fej M 0^* I 3E robbers ; (16) & mv
as) f Slfo' ’ I - * .? I ^
or I ^ the hve plagues (? tj^hoid) ; (20) M M Kf
or I ilj corpse worms ; (21) = S' Jfe or I ^
continuous concentration; (22) ^ if or ^
'l irr ’ ^ ” I ^ attrartion ; (24)
f‘J i|5 or I evil cabals; (25) S ftn IHj or
M m m or I ^ lar;
(-7) ^ or I ^ calamities; (28) fn # S
or I ^ childbirtli and nursing; (29) pfif ^ flm
or I /II the district magistracy ; (30) fll ^i\
“ ataio™; (31) hW « “ S
anxieties and distresses; (32) liii| ff m or &
a or I a siipernat,, J
™ * or I S joalousy;
(3o) HI Pt il5 or [ rgr curses; (36) It Bt* m
or I Jj; exorcism. They have innumeral^
assistants He who writes their names and carries
them with him can be free from all fear
ma.
-him -a HP Bodhipaksika dhar-
" - + r: m M) ^ The
.. . - — X i-i j
thirty-seven conditions leading to bodhi, or Buddha-
00 , 1.6. ^ smrtyupasthana, four states of
memory,^ or subjects of reflection ; H IE sam-
yahprahana, four proper lines of exertion; pg fxi
M> iS. rddliipada, four steps towards supernatural
pow^ ; Ig. panca indriyani, five spiritual faculties ;
$ M balanij their five powers ; If W
sapta bodhyanga, seven degrees of enlightenment,
or intelligence ; and A JE ^ asta-marga, the eight-
fold noble path ^ I I I # The thirty-seven heads
in vajradhatu or Diamond-realm mandala.
r 1 • 1 ^ ^ four large circles in each
ot winch the thirty-seven are represented, in one all
hold the diamond-realm symbol, the vajra ; in
another, the symbol relating to the triple realm of
time, pa,st, present, future ; in another, the Kuan-
yin symbol , and in. another, the symbol of infinite
space.
“b 1^ Ifl idem M
-r. "b ^ In each of the -j- ten states there
are three conditions, entry, stay, exit,
hence the “ thirty lives ”.
- — • 1 _ Trisahasra, three thousand ; a term used
by the T‘ien-t‘ai School for — ^ i.e. all
things, everything in a chiliocosm, or Buddha-
world ; V. H ic =p -ill: | | |1 j idem H ifr.
I \ M ^ ^ The kalpa of the ancient Buddha
iuanawujnabhibhu (± Jg ; p f^)^ mcutioucd
in the Lotus Sutra i.e. a kalpa of infjilc.iilalilc
antiquity, e.g. surpassing the number of the j»arficl(>s
ot a chiliocosm which has been ground to powder
turned mto ink, and dropped, drop by drop, at
vast distances throughout boundless space. [ |
T tfi: ^ Tri-sahasra-maha-sahasra-loka-dhatu, a
great chiliocosm ; = "P ; H i*- (ffi) Mt.
bumeru and its seven surrounding continents, eight
seas and ring of iron mountains form one small
wrid; 1,000 of these form a small chiliocosm /]■. ^
® ^ ; 1,000 of these small chiliocosrns form a
medium chiliocosm 4. =f- ^ ; a thousand of
these form a great chiliocosm iH: which thus
consists of 1,000,000,000 small worlds. The = =f-
mdic^es the above three kinds of thousands, tliere-
tore (n/f i=- iM: ^ is the same as 4- 1{{- a
winch is one Buddha-world. | | iHl The realitv
at the basis of all things, a T'ien-t‘ai dodtrine,^i.e. the
m inorte ttidem^ Ui | | ^
Ihe udumbara flower which flowers but once in
3,000 years; v. |g. | f A bhiksu’s regula-
tions amount to about 250 ; these are multiplied by
tour for the conditions of walking, standing, sitting,
and sleeping and thus make 1,000 ; again multiplied
o «/xA and future, they become
3,000 regulations. | | | | g The sutra of this
name.
^ PJJ The three signs or proofs of a Hjna-
yana sutra— non-permanence, non-personality, nir-
vana; without these the sutra is spurious and the
doctrine is of Mara ; the proof of a Mahayana sutra
IS the doctrine of — ultimate reality, "q.v. Also
I f-fe |»
. The three vehicles (Hinayana,
Madhyamayamr, Mahayana) are one, i.e. the three
lead to bodhisattvaship and Buddlialiood for all.
* The three states of Vedana, i.e. sensation,
are divided into painful, pleasurable, and freedom
from both g:, When things are opposed to
desire, pam arises ; when accordant, there is pleasure
and a desire for their continuance; when neither,
one is detached or free. f|: 1. 1 [ ^ The
karma or results arising from the pursuit of courses
that produce pain, pleasure, or freedom from both.
__ PJ Three cryptic questions of g pg Yiin-
men, founder of the Yiin-men Ch^an School. They
‘ (1) ® lilf ^ What is it that stops all
flow (of reincarnation) ? The reply from the ^ -fg
is — i.e. the realization of the oneness of
62
mind, or tliat all is mind. (2) M M ^ What
contains and includes the universe? The .ft
(3) 1^ ^ iS One wave Ibllowing another— what
is this 1 Birth and death ^ or transmigration,
phenomenal existence.
S * Tlie three flavours, or pleasant savours *
the monastic life, reading the scriptures, medita-
tion.
Si The union of the tliree, i.e. indriya,
tit alarubaiia, and M vijhana, i.e. organ, object, and
cognition,
Zl 130 The general meaning is Jh, T su-
perior, medium, inferior. 1 i # tfi The three
esoteric kinds of siddlii, i.e. complete attainment,
supreme felicity. They are J: superior, to be born
in the ^ ^ Vairocana Puredand ; 4* Tn one
of the other Piire-lands among which is the Western
Paradise; and ^ in the H g Sun Palaces
among the devas. iUso styled | 1 iS I I
fp M The three grades of sramanera, i.e. 7-13 years
old styled IE 1% ! 1 ; 11-19 M 1 I J
20 and upwards ^ ^ \ \. | 1 ^ The three
grades of hearers, i.e. with the fji spirit; ff*
with the >5 mind ; “p with the ^ ear.
ZH ^ idem = Ilf and H # \ I U
The three good “ roots the foundation of all moral
development, i.e. 1® IS j!^, no lust
(or selfish desire), no ire, no stupidity (or unwilling-
ness to learn). Also, giving, kindness,
moral wisdom ; v. H # the three poisons for
which these are a cure. | | |f| The three
t}’pes of friends with whom to be intimate, i.e. a
teacher (of the Way), a fellow-endeavoui*er and
encoiirager, and a patron who supports by gifts
(danapati). | | (or The three good or
upward directions or states of existence : the
highest class of good.ness rewarded with the deva life,
or heaven; X middle class of goodness with
a return to human life ; M SI the inferior class
of goodness with the asura state. Cf. H ^ M I
^ M a 30.
— 151 The SIX causes of the Abhidharma
Ko^a fL ^ liiiit as reduced to three in the Satya-
siddhi sastra ^ ^ i.e. ^ | producing cause,
as good or evil deeds cause good or evil karma;
^ I habit cause, e.g. lust breeding lust ; f|c j
dependent or hypostatic cause, e.g. the six organs
7 ^ ;|^ and their objects 7 *;; M causing the cognitions
7^ I 1 H The three causes produce
their three elfects,: (1) M Ift M
ently' .ripening causes produce .differently ripening
effects, . i.e. every developed cause produces its de-
veloped effect, especially the effect of the present
causes in the next transmigration ; (2) |g g || fg
blessed deeds produce blessed rewards, now and
hereafter ; (3) gl U wisdom (now) produces
wisdom-fruit (hereafter).
ZH ® it icleiii Hi omitting /^ ^ ik-
dt idem H ff, ±.
— ^ The three delilers— desire, hate, stupidity
(or ignorance), idem H
dUl The three sure or certain things are
^ and i.e. the reward of the true disciple is an
infinite body or personality, an endless life, and
boundless (spiritual) possessions, M ^ ISt M
z z m, V. m ^ ^
— The three recompenses, i.e. ^ | in the
present life for deeds now done ; I i^^i- the next
rebirth for deeds now done : and j in sub-
se€|uent lives.
Zl V. H IM
The mire is intp. by ^ a road, i.e.
the three unhappy gati or ways ; (a) | to the
fires of hell; (b) | to the hell of blood, where
as animals they devour each other ; (c) JJ | the
asipattra hell of swords, where the leaves and grasses
are sharp-edged swords. Cf. H ^
Hi ^ Much intercourse with good friends, much
hearing of the Law, much meditation on the impure.
Also, much worship, much service of good friends,
much inquiry on important doctrines. There are
other groups.
The three great characteristics of the
^ ^0 in the ® lif Awakening of Faith :
(1) ® nk The greatness of the bhutatathata in
its essence or substance ; it is ^ ^ -c- ± m m
the embodied nature of the mind of all the living,
universal, immortal, immutable, eternal ; (2) ^
the greatness of its attributes or manifestations,
perfect in wisdom and mercy, and every acliievement ;
(3)1^ iz greatness of its functions and opera-
tions within and without, perfectly transforming
all the living to good works and good karma now
63
and hereafter. Tliere are otlier groups, e.g.
and 11^ Three authoritative works of the
T‘ien-fai School, i.e. the ^ and jt }®,
each of ten chiian.
m ^ Tlw trimilrti— Siva, Visnu, and Brahma.
I I iig V. - M H {[Ij V. “ 5c H fill
and add ^ Kuveradeva and ^ i 5 |
Nirgrantha, sou of Jnatr, i.e. of the Juatr clan.
* ^ Three repetitions (of a verse).
Hi kP -IT A. muni, recluse, or monk, who con-
trols his body, mouth, and mind J-, p, -|f. Also
H M-
Hi The three sons, one filial, wise, and
competent ; one unlilial but clever and competent ;
one unlilial, stupid, and incompetent ; tj'pes respec-
tively of bodhisattvas, sravakas, and iccliantikas,
m. m II 33.
— » The three mystic thing.s : the body,
mouth (i.e. voice), and mind of the Tntlifigata, which
are universal, all things being this mystic body, all
sound this mystic voice, and all thought this mystic
mind. All creatures in body, voice, and mind are
only indmdualizod parts of the Tathagata, but illusion
hides their Tathagata nature from them. The esoterics
seek to realize their Tathagata nature by physical
signs and postures, by voicing of ^ dharani
and by meditations, so that^ A A He
may enter me and I Him, which is the perfection
ofsiddhi^ ii; B fl m ik git.
I I Tlic tliree mystic things fissociated with,
tlie six elements, i.e. the mystic hody .is associated
with eartli, water, and tire ; the mystic words with
wind and space ; the mystic mind with |f| cognition.
I [ ^ lf[5, y. H M Sammitiya-
nikaya. | j ^0 1® Tlie three mystic things, body,
month, and mind, of the Tathagata are iflentical
witli those of all the liying, so that even tlie fleshly
body born of parents is the dharmakaya, or l)ody of
Buddha : X DJ }ff ^ ± ^ Cf/ ^ f jj 4 ^.
H The '' three seasons
-spring, summer, and winter ;
of an Indian year
a year.
yH The ''three studies” or vehicles of
learning — discipline, meditation, wisdom : (a) ^ [
learning by the commandments, or prohibitions, so
as to guard against the evil consequences of error
by mouth, body, or mind, i.e. word, deed, or thought ;
I by dhyana, or quietist meditation ; (c) |
by philosophy, i.e. study of principles and solving
of doubts. Also the Tripitaka ; the being referred
to the vinaya, the to the sutras, and the
^ to the III' sastras.
Hi ^ K Triratna, or Ratnatraya, i.e. the Tliree
Precious Ones : Buddha, Dharma, Sanglia,
i.e. Buddha, the Law, the Ecclesia or Order. Eitel
suggests this trinity may be adapted from the
Trimilrti, i.e. Brahma, Visiiu, and ^Iva. The Triratna
takes many forms, e.g. the Trikaya H # q.v.
There is also the Nepalese idea of a triple existence
of each Buddha as a Nirvana-Buddha, Dliyani-
Buddha, and Manusi-Buddha ; also the Tantric
trinity of Vairocana as Nirvana-Buddha, Locana
according to Eitel " existing in reflex in the world
of forms ”, and the human Buddha, Sakyamuni.
There are other elaborated details known as the four
and the six kinds of -triratna pg and 7 ^ S H
e.g. that the Triratna exists in each member of the
varsah :
V.
The three months of summer retreat,
The " three characters ”, a term for
W M PS Amitabha.
— . The three Schools of I? |,
and '/i I q.v., representing the ideas of jg,
and ^ g jg, i.e. unrealit}q temporary reality, and
neither ; or absolute, relative, and neither.
^ ^ idem H
trinity. The term has also been applied to the H III]
q.v. Popularly the H are referred to the three
images in the main hall of monasteries. The centre
one is ^akyaniuni, on his left Bhaisajya gjp
and on his right Amitabha. There are other explana-
tions, e.g. in some temples Amitabha is in the centre,
Avalokitesvara on his left, and Mahasthamaprapta
or Mahju^ri on his right. Table of Triratna, Trikaya,
and Trailokya :■ —
Bhabma
Essential Bodhi
Ebyaiii Buddha
Dharmakaya
Purity
4th Buddha”k,?etra
Arupadhatu
Buddha
Practical Bodhi
Manuiji Buddha
Nirmanakaya
Transformations
1st and 2nd Eiiddha-
k^ietra
Kamadhiitu
Sahgha
Reflected Bodhi
Dhyani Bodhi-
sattva
Sam bhogakfiya
Completeness
3rd Buddha-k^etra
Rupadhatu
[ 1 . ^ Tlie tilings appertaining' to the Triratna^.i.e.
to the Buddha— temples and images, etc. ; to the
Dharma' — the scriptures ; to the Sangha—cassock,
bowl, etc. j I ^ The Tritratna as the treasury
of all virtue and merit ; also the Tripitaka, sutras
vinaya abhidharma ||^ ; also sravakas, prat-
yeka-biiddhas, and bodhisattvas. j 1 idem H
1 ! # V. H #.
The three honoured ones : Buddha,
the Law, the Ecclesia or Order. Others are:
Amitabha, Avalokitesvara, and Mahasthamaprapta,
who, according to the Pure-Iand sect, come to
welcome the dying invoker. Another group is Ehai-
vsajya, Vairocana, and Candraprabha ; and another,
Sakyamuni, Mahjusri, and Samantabhadra. | |
The three honoured Buddhas of the West : Amitabha,
Avalokitesvara, Mahasthamaprapta. Though bodhi-
sattvas, the twm latter are called Buddhas when thus
associated with Amitabha. I I ^ id} Amitabha,
Avalokitesvara, Mahasthamaprapta, receive into the
western paradise the believer who calls on Amitabha.
H Th The thrice repeated procession around
an image ; there is dispute as to which shoulder
should be next to the image, v.
Hi ® The three superior monks and
a minimum of seven witnesses required for an ordina-
tion to full orders ; except in outlandish places, when
two witnesses are valid.
y The esoteric doctrine that the three
—body, mouth, and mind — are one and universal.
Thus in samadhi the Buddha “ body ’’ is found
ever 5 rwhere and in everything (pan-Buddha), every
sound becomes a true word ”, dharani or potent
hrase, and these are summed up in mind, which
being universal is my mind and my mind it, X
it in me and I in it. Other definitions
three are jS, ff' the Triratna ; and
^ ^ mind, Buddha, and the living. Also H
Of. H V. X B g 1. I I I iiThe
three universal positions or stages, i.e. the three
states expressed by |p[| , and jgg ; v.
I 1 I fiK idem - ^ ifl5 and
^ m W m W I I I |g idem H H
ft* \ \ \ m m The three equal essentials
of the fire sacrifice, i.e. the individual as offerer,
the object of worship, and the altar.
■ or ]|[5 ^ ij5 Jayasena, who debated the twmnty-
five Saiiikhya principles (tattva,s) with Sakyamuni,
but succumbed, shaved his head and became a
disciple, ■ according to the @ ^ 39. | | jig ;
mm; if nf m; h (or m) m m M
ii ; - M MM k\ ^ Sammatiyani-
kaya, ■ Sarhmata, or Sammitlyas. A Hiiiayana sect,
jE ^ correctly commensurate or logical
school, very numerous and wddely spread during
the early centuries of our era. The H ^ IS
is in the Tripitaka. It taught ''that a soul exists
in the highest and truest sense ”, that an arhat
can fall from arhatship, that a god can enter the
paths of the Order, and that even an unconverted
man can get rid of all lust and iil-wdil ” (Eliot, i, 260).
It split into the three branches of Kauriikullakah,
Avantikah, and Vatsipiitriyah. | | |J| Saiiimiti is
a saint mentioned in the ^
H m A woman’s three subordinations, to
father, husband, and son ; stated in several sutras,
e.g. m ^ mu 28.
The three virtues or powers, of which
three groups are given below. (1) (a) ‘/i ^ | The
virtue, or potency of the Buddha’s eternal, spiritual
body, the dharmakaya ; (b) lx ^ I of his prajna,
or wisdom, knowing all things in their reality ;
(<^) M I of his freeedom from all bonds and his
sovereign liberty. Each of these has the four
qualities of eternity, joy, personality,
and purity; v. il ^ g. (2) (a) ^ | The potency
of his perfect knowledge ; (6)^ | of his cutting off
all illusion and perfecting of supreme nirvana;
the above two are ^ M lor his own advantage;
(c) I of his universal grace and salvation,
which ^ij bestows the benefits he has acquired
on others. (3) (c^) 0 [H I The perfection of his
causative or karmaic works during his three great
kalpas of preparation ; (b) H [g | the perfection
of the fruit, or results in his own character and
wisdom ; (c) [g | the perfection of his grace
in the salvation of others.
HA The three minds, or hearts ; various
groups are given : (1) Three assured ways of reaching
the Pure Land, by (a) ^ [ perfect sincerity ;
(b) ^ I profound resolve for it; (c) ^
I resolve on demitting one’s merits to others. (2)
(a) I The 8th or alaya-vijnana mind, the store-
house, or source of all seeds of good or evil ; (6)
I the 7th or mano-vijnana mind, the
m X Samiksa, ^ investigation, i.e.
the Sarhkhya, a system of philosophy, wrongly
ascribed by Buddhists to ffl # iK Jatisena,
65
mediating cause of all taint ; (c) ^ ^ j the
saclayatana-vijnana mind, the immediate influence
of the six senses. (3) (a) X I (&) ffi | (c) 9} |
The mind entering into a condition, staying there,
departing. (4) A pure, a single, and an undistracted
mind. There are other groups.
ZIl jS> The three forms of ksanti, i.e. patience (or
endurance, tolerance). One of the groups is patience
under hatred, under physical hardship, and in
pursuit of the faith. Another is patience of the
blessed in the Pure Land in understanding the
truth they hear, patience in obeying the truth,
patience in attaining absolute reality ; v. ^ g
9 g- Another is patience in the joy of remembering
Amitabha, patience in meditation on his truth, and
patience in constant faith in him. Another is the
patience of submission, of faith, and of obedience.
— . id£> fi (or ^). Whether all creatures believe,
do not believe, or part believe and part do not believe,
the Buddha neither rejoices, nor grieves, but rests
in his proper mind and wisdom, i.e. though full of
pity, his far-seeing wisdom iE ]£ |n keeps him
above the disturbances of joy and sorrow, ^
B& 27.
The three types of character
IS good, bad and undefinable, or neutral ; v.
P® li li* b. Also, fic fll H tlie three
aspects of the nature of a thing — partial, as when
a rope is mistaken for a snake ; only partly reliable,
i.e. incomplete inference, as when it is considered
as mere hemp ; all round, or perfect, when content,
form, etc., are all considered. | 1 ^ JglJ The
differentiation of the three conditions of good, evil,
and neutral.
* All action and speech have three mental
conditions — ^i.’eflection, judgment, decision.
A T'ien-t'ai classification of the three
delusions, also styled H ; H 5
H ^ ; trials or temptations, leakages, unclean-
nesses, and bonds. The first of the following three is
common to all disciples, the two last to bodhisattvas.
They arise from (a) fj, ^ things seen and
thought, i.e. illusions from imperfect perception,
with temptation to love, hate, etc. ; to be rid of
these false views and temptations is the discipline
and nirvana of ascetic or Hmayana Buddhists,
Mahayana proceeds further in and by its bodhisattva
aims, which produce their own difficulties, i.e. (b)
M fP ^ illusion and temptation through the
■ immense variety of duties in sriving men ; ami (e)
IfS the illusions and temptations that arise
from failure philosophically to inidei’skiml things in
their reality.
The three evil gati,- or .paths of trans-
migration ; ■ also - It, H i| the hells,
hungry ghosts, animals. | | || Tlio tliree evil
mental states: ^ desire, H hate, (or anger), ^
malevolence.
■Hi- iiS' The , three evil, thoughts are the last,
desire, hate, malevolence ; the three good thoughts
are | thoughts of (love to) enemies, fU | tlie
same to family and friends, r}:j J\^ [ the same to
those who are neither enemies nor friends, i.e. to
all; V. If ht it 72.
li m m-
rn m m m Samudra, the sea, an ocean ;
also H "S: HI II samudra-sagara. Samudra
and sagara are synonyms.
zm The three modes of attaining moral wisdom :
[13 I from reading, hearing, instruction ; ® |
from reflection, etc. ; \ from practice (of abstract
meditation).
The three who should be served,
or worshipped — a Buddlia, an arhat, and a cakravarti
m jl3c The three sets of commandments, i.e.
the ten for the ordained who have left home, the
eight for the devout at home, and the five for the
ordinary laity.
C ^ idem -
Sama, level, equal, same, etc. ; cf. ^
(M) ^ I I Samapanna, in the state of
samadhi. \ \ M ^ Samahita ; steadfast, tranquil.
A degree of meditation. | [ njL Samatata, an
ancient kingdom on the left bank of the Ganges,
near its mouths, extending to the Hooghly, over
3,000 li in circuit, low and damp, with a hardy
people, short and dark. Eitel says : “ close to the sea
at the mouth of the Brahmaputra.’ ' Eliot says:
In the east of Bengal and not far from the modern
i'ffi
BiirnicBe frontier/’ | | (or jS or Sg) and (c) pf complete, to tlie most advanced, i.e. the
Samadhi; idem H il^. M I ^ IS Silent or Hua-yen as above. ( 3 ) The H Bf q-v. ( 4 ) The
meditative repetition of tlie name of Buddha. | | ^ Southern school deals with (a) the ^ of
Samasa. f%k H J|e Sat-samLsa, v. 7 ^:; ^S(| ^ p. Hlnayana ; ( 6 ) § of Mahayana; and (e) iifg
I i ^ Samavuya, coming together, combination ; [D the perfect idealism, v. ;fj ^ r|i 4. T'ien-t'ai
flj ^ advantageous union. i | /J[ pg ; 0 accepts the division of ^f, $ 1 , and ^ for pre-
5 }P M IJt i^lc Sama>veda-samhita. Lotus teaching, but adopts ||f gradual, @ immediate,
A colie, ctio!^ of verses sung at sacrifices, etc. The third and (11 perfect, with the Lotus as the perfect
of the three Vedas, or four if Atharva Veda is counted, teaching; it also has the division of ^ || !? S 1^
as it was later ; the verses are taken almost wholly and | q.v. | | fdc BiP Master of the Tripitaka ;
from the Egveda. ( | Sumagadha, said to be a title of Hsiian-tsang 5*
a daughter of Anathapindada of &avLstr, Avho
married the ruler of .|(fi g and converted the ruler iir PP mi fWp
and people. | | ]f|5 (or idem H 11(5 ; but
H 0 1^15 US also explained as a short period, a season
of the year. | | Jf [5 ^ A t(n‘m among the esoterics
for tlie ^ zp q.v. | | ^ Samanya, generality ;
in common ; inclusive ; v. [ ( @ idem | | 4-^ jS*
1 1 ^Sfi The pul)lic gathering for a festival, lay
and cleric, hofore parting at the end of the summer
retreat. | | 4 ^ (or hS) ; I 1 (or £§) ;
I I ^ Samapatti, attainment, arrival ; defined by
^ ^ lij, which is intp. as complete dhyana ;
similar to H ^ ^ ?if 5 Samapamia, attainment.
Eitel says : a degree of abstract ecstatic meditation
preparatory to the final attainment of saraadhi.” Hi A term of the esoterics for body,
Clough speaks of eight samapattis, i.e. attainments mouth (speech), and mind, their control, and the
— eight successive states induced by the ecstatic entry into the H ^ q*v. 7^ H @ 1.
meditation.” v. also H 0 I i ^ Rg.
Samanantarara, immediately following or contiguous ;
^ M g] 1^, i.e. one of the four ^ q.v. ; it means
without interval, i.e. an immediate cause.
cuttings off or excisions (of
^ beguiling delusions, or perplexities). (1) (a)
M PJf iif delusions of view, of which
Hlnayana has eighty-eight kinds; (b) 0f |||f in
practice, eighty-one kinds; (c) 0 ^ lUf nothing
left to cut off, perfect, v. ^ 2. (2) (a) g
I to cut off the nature or root (of delusion) ; (6)
1^1 I to cut off the external bonds, or objective
causes (of delusions) ; (c) ^ ^ |||f (delusion) no
longer arising, therefore nothing produced to cut off.
The third stage in both groups is that of an arhat.
rn m The three forms of giving : ( 1 ) (a) one’s
goods ; (b) the Law or Truth ; (c) courage, or
confidence : ^ ^ llif 11. (2) (a) goods ; (6) worship ;
(c) preaching. ( 3 ) (a) food ; (6) valuables ; (c) life.
m three prajhapti, v. m {g
they are the ^ and and ^ U M ^
Hi M jm Til® day’s ceremonies after a
death, to gain Yama’s favour as the deceased appears
before him.
H S (it ») Three members of a syllogism :
pratijha ^ the proposition, hetu O the reason,
udaharana the example; cf. 0
jH The three insights ; also ^ Applied
to Buddhas they are called H ^5 4 o arliats H
(a) ^ fp§ Insight into the mortal conditions of
self and others in previous lives ; (b) ^
supernatural insight into future mortal conditions ;
(c) ^ fill nirvana insight, i.e. into present mortal
sufferings so as to overcome all passions or tempta-
tions. In the ^ |j| 27 the three are termed
^ m n m ^ \ \ land® ^ i i |.
For H PJ IlH. m ^ 16 . I 1 ( ^ Trividya.
The three clear conceptions that (1) all is imper-
manent in 7^ anitya ; ( 2 ) all is sorrowful ^ diihkha ;
( 3 ) all is devoid of a self ^ anatman.
- m The three teachings, i.e. -fll, (or ^),
and H; Confucianism, Buddhism, and Taoism ; or
?L? # Confucianism, Taoism (also known as
fjl I), and Buddhism. In Japan they are Shinto,
Confucianism, and Buddhism. In Buddhism the
term is applied to the three periods of ^akyamuni’s
own teaching, of which there are several definitions :
(1) The Kiang-nan 4* School describe his teaching
as (a) ^ progressive or gradual ; (6) ig immediate,
i.e. as one whole, especially in the ^ ; and
(®) ^ ^ 0^^ indeterminate. (2) ^ Kuang-thmg,
a writer of the later Wei dynasty, describes the
three as (a) progressive for beginners, i.e. from
impermanence to permanence, from the void to
reality, etc. ; (6) ijg immediate for the more advanced ;
- m mi Samadhi, ''putting together, com-
posing the mind, intent contemplation, perfect
absorption, union of the meditator with the object
1
67
of meditation.” (M. W.) Also H )» ift (ffi ^
m or fg). Interpreted by ^ or jE the mSd
fixed and undisturbed ; by jE ^ correct sensation
of the object contemplated ; by p] {g ordering
and fixing the mind ; by JE M the condition
when the motions of the mind are steadied and
harmonized with the object; by 1. ^ ^ the
cessation of distraction and the fixation of the
mind, by the mind held in equilibrium;
by ^ ® 4(1, i.e. jg to stay the breathing. It
is described asmoncentration of the mind (upon an
object). The aim is )j^, mukti, deliverance from
all the trammels of life, the bondage of the passions
and reincarnations. It may pass from abstraction
to ecstasy, or rapture, or trance. Dhyaiia ^ repre-
^nts a simpler form of contemplation ; saniapatti
sr. ^ ^ j!^ a stage further advanced ; and samadhi
the highest stage of the Buddhist equivalent for
Yoga, though Yoga is considered by some as a
Buddhist development differing from samadhi. The
SS ^ ^ says : @ ^ when the mind has been
concentrated, then will is undivided ;
when ^ active thought has been put to restj
then ^ M fl[i gU the material becomes etherealized
and the spirit liberated, on which ^ Icnowledge, or
the power to know, has free course,’ and there is no
mystery into which it cannot probe. Cf. & m Jft
6, 20, 23, 28 ; Jt fill 2 ; ^ 2, 9, 13, 20, etc.
There are numerous kinds and degrees of samadhi.
I 1 Samadhi Buddha, one of the ten Buddhas
mentioned in the # g. | I ^ ^ H
— 0^ The candra-mandala, i.e. moon-wheel or disc
samadhi ; Nagarjuna is said to have entered it and
taken his departure as a cicada after delivering the
Law (or patriarchate) to Kanadeva. | j ^ Fire
of samadhi, the fire that consumed the body of
Buddha when he entered nirvana. | | ;fg The
symbols or offerings should tally with the ’object
worshipped, e.g. a white flower with a merciful or a
white image. | | pg The different stages of a bodhi-
sattva’s samadhi; cf. W ^ I& 28. | | Samadhi-
mara, one of the ten maras, who lurks in the heart
and hinders progress in meditation, obstructs the
truth and destroys wisdom.
W (IB) Samaya is variously defined as ^
together, meeting, convention ; 0^ timely ;
^ in agreement, of the same class ; 2jS equal,
equalized ; ^ aroused, warned ; ^ rid-
dance of unclean hindrances. Especially it is used
as indicating the vows made by Buddhas and bodhi-
sattvas, hence as a tally, symbol, or emblem of the
spiritual quality of a Buddha or bodhisattva. | |
1 The distinguishing symbol of a Buddha or
bodhisattva, e.g. the Lotus of Kuan-yin ; also used
\ \ \ M' I M flK Samaya command-
cominff
ments the rules to be strictly ob.S(frv(d before full
ordination in the esoteric sects. 1 | i ‘U ^ P
Samaya-mandala. One of the four kind.sTjf nuigic
circles in which the saints arc represented by the
symbols of their power, e.g. pagoda, jewel, lotus,
sword. ] I I Samaya wisdom. In esoteric
teaching, the characteristic of a Buddha’s or bodhi-
sattva’s wisdom, as shown in the mapdala. | | | ^
The Samaya assembly, i.e. the second of the nine
mandalas, consisting of seventy-tliroe saints repre-
sented by the s}’mbols of their power. j j | ^
Samaya world, a general name for the e,soteric sect.
I I I # (or M) The embodiment of Sania\'a, a
term of the esoteric sect ; i.e. the symbol of a Buddha
or bodhisattva which expre.sses his inner nature,
e.g. the stupa as one of the .sjmibols of Vairocana
H ; the lotus of Kuan-yin,” etc. ^ is used for
a Buddha, ^ for a bodhisattva. Tlio exoteric sects
associate the term with the ^ sambhogakaya.
fZl 11^ The three divisions of the day, i.e. dawn,
daylight, and sunset ; or morning, noon, and evening ;
also the three periods, after his nirviina, of every
Buddha’s teaching, viz., JE correct, or the period
of orthodoxy and vigour, j$, semblance, or the period
of scholasticism, and ^ end, the period of decline
and termination. | 1 ^ || The thrice a day medita-
tion — about 10 a.m. and 4 and 8 p.m. | | ^
The three periods of Buddhism— -1,000 years of JE
pure or orthodox doctrine, 1,000 years of -(^
resemblance to purity, and 10,000 years of ^ decay.
Other definitions are JE and 500 years each, or
JE 1,000 and 500, or JE 500 and 1,000. | |
i-e. fife H H V. = ft. II (fij) The three
periods and characteristics of Buddha’s teaching, as
defined by the Dharmalaksana school
They are : (1) when he iaught the ^ reality
of the skandhas and elements, but denied the common
belief in ^ real personality or a permanent soul ;
this period is represented by the four psi g
agamas and other Hinayana sutras. (2) § gunya,
when he negatived the idea of ft the reality of
things and advocated that all was § unreal; the
period of the fix ^ prajna sutras. (3) 4*
Madhyama, the moan, that mind or spirit is real, while
things are unreal ; the period of this school’s specific
sfxtra the ^ gg ^ g, also the ft 0 and later
sutras. In the two earlier periods he is said to have
jig adapted his teaching to the development of
his hearers; in the third to have delivered his
complete and perfect doctrine. Another division by
the ^ ^ is (1) as above ; (2) the early period of
the Mahayana represented by the ^ $E; (3) the
higher Mahayana as in the 1$ ^ g. v. also H ft-
J 1 H The three stages of karma — in the present
life because of present deeds ; in the next life because
68
of preneiit actions ; and in future lives because of
present actions.
ZH The three kinds of wisdom: (1) (u)
— hlU 1 sravaka and pratyeka-])uddha knowledge
that all the dhanna or laws are g: void and unreal ;
(6) fi I hodhisattva-knowledge of all things in
their proper discrimination ; (c) — |i|i | Buddlia-
knowledgCj or perfect laiowledge of all things in
their evenj aspect and relationship past, present,
and future. T'ien-t‘ai associates the above with
rf.. (2) (r.) it iig 1 earthly or ordinary wisdom ;
(^) 111* liO I siipra-mundane, or spiritual (sravaka
and pratvihii-'biidclha) wisdom ; (c) {fj -(Ij; [M] i J:: |
suprcnne wisdom of bodliisattvas and Jiuddhas. v.
^ JM fir -7, Jh Ui 3, and ft |I 3. Cf. — H •
*. The three (evil) “roots” — desire,
hate, stupidity, idem H Another group is the
three grades of good '' roots or abilities
"1^“ ■ superior, medium, and inferior. Another is the
three grades of faultlessness ^
The three Brahma heavens of the first
dhyana : that of Bralima-parisadya, the
assembly of Brahma ; ff Brahma-purohitas, his
attendants ; ic Maliabralima, Great Brahma.
Zm The three . smallest Ahiiigs, i.e:. an
atom as the smallest particle of matter; a letter
as the shortest possible name ; a ksana, as the
shortest period of time.
The third of the Hinayana [S ^ four
fruits or results, i.e. non-return to mortality.
The three tree-trunks, or main stems-
desire, hate, stupidity ; v. H
Sanskrit.
God of the wind, which is Vata in
ZIZ ^ Samanta; tr. by ^ uni-
versal, everywhere ; also I I pbh H I 1
l&i) P£ H P2 (or Jg) Samantagandha, H univer-
sally fragrant. A tree in Paradise ; a title of a Buddha.
I I (PE) ® Pt (IS) ; I I ^ PE Samantabhadra,
^ H PVhsien; v. ^
- ^ The three kinds of bliava, or exist-
ence ; idem H ^ q.v. The three states of mortal
existence in the trailokya, i.e. in the realms of desire,
of form, and beyond form. Another definition is
^ present existence, or the present body and
mind ; ^ ;fy in a future state ; antara-bhava,
in the intermediate state. | | The three sets of
limitation on freedom : (a) direct resistance or
opposition ; (b) environment or condition ; (c) attach-
ment. I 1 'hfe The three active or functioning
dharmas : (1) pratigha, matter or form, i.e. that which
has '‘substantial resistance’’; (2) mind; and
(^) # '6 ^ entities neither of matter nor mind ;
cf. -{■- 3£ ’(Jc. 11::^ 4*0 The three forms of all
phenomena, birth, stay (i.e. life), death ; utpada,
sthiti, and nirvana.
i::* _ Saihmata, intp, as ^k "unani-
mously accorded ” ; i.e. name of the first king (elected)
at the beginning of each world-kalpa.
The T'ien-t'ai division of the
Schools of Buddhism into four, three termed |||
temporary, i.e. -jil, and ^I] q.v., the fourth is
the ^ or m real or perfect School of^ Salvation
by faith to Buddhahood, especially as revealed in
the Lotus Sutra, see —
H m The three lusts, i.e. for ^ form,
^ ]|| carriage or beauty, and |ig ® refinement,
or softness to the touch.
*1 Trividha-dvara. The three conditions,
inheritances, or karma, of which there are sev^eral
groups, (1) Deed, word, thought, P, (2) (a)
Present-life happy karma ; (h) present-life unhappy
karma ; (c) ^ ^ karma of an imperturbable nature.
(3) (a) Good ; {b) evil ; (c) neutral karma, (4) (a)
Ifl I Karma of ordinary rebirth ; (b) |}|£ ] karma
of Hinayana nirvana ; (c) ^ H karma of
neither, independent of both, Mahayana nirvana.
(5) (a) Present deeds and their consequences in this
life ; (6) present deeds and their next life conse-
quences; (c) present deeds and consequences after
the next life. There are other groups of three.
I I lift # ^ I i 40 J® To serve or worship with
perfect sincerity of body, mouth, and mind; the
second form means that in worship all three corre-
spond.
— ^ ifife . . ‘
* ::pfC The three joys — the joy of being born a
deva, the joy of meditation, the joy of nirvana.
ZH The three kinds of dana, i.e. charity ;
giving of goods, of the dharma, of abhaya, or fear-
lessness. Idem H
69
The , three emperors Wn who persecuted
Buddhism : ^ of the Wei dynasty a;d. 4-24-~4r)2 ;
^ ^ of the Chou A.D. 561-578 of the TW
A.D, 841-7.
a term, used at the eonelusiou of Hoina f»r Fire-
worsliip. j I f|: j|f{ Tlie three pra.jha.|)ti, ^ ||||
1 : 1 Pr SariipaliJi, aee.ordirig to Eitc 4 , M'alusa,
a - valley in the upper Punjal> ; Imt ■|}erhaps Banil)ij
a state iiorth of Citral in the. Hijicliikush. . ,
^ Trisarana, or Sarana-gamana. The three
surrenders to, or forimilas of refuge ’’ in, the Three
Precious Ones H i.e. to the Buddha ff,, the
Dharma the Saiigha ff*. The three formulas are
i§ fic ife Buddhaih saranam gacchami, |§
Dliarmaiii saranaiii gacchami, |f f|c ff- Saiigharn
saranam gacchami. It is 'fthe most primitive formula
fidei of the early Buddhists The surrender is
to the Buddha as teacher the Law as medicine
the Ecclesia as friends These are known as
H If i'k‘' I 1 ^ The receiving of the Law,
or admission of a lay disciple, after recantation of his
previous wrong belief and sincere repetition to the
abbot or monk of the above three surrenders. [ |
(3t) HJ? The ceremony which makes the recipient a
M ^ M or ^ ^ upasaka or upasika, male or
female disciple, accepting the five commandments.
There are 3E @ H l§ five stages of san-kuei ; the
first two are as above, at the third the eight com-
mandments are accepted, at the fourth the ten, at
the fifth all the commandments. H t§ ^^^o a
general term for a Buddhist.
iZl I" j The three gates to the city of
nirvana, i.e. |}i| ;f:g, and |i|| the void (or the
immaterial), formlessness, and inactivity ; idem
H s m PL
IZl ^ The thioe kinds of “clean’’’ flesh
—when a monk has not seen the creature killed, has
not heard of its being killed for him, and. has no
doubt thereon,
ml Saina.ntabhadra, in-
terpreted Phi-hsien, pfu'vading goodness, or
“ all gracious ”, Eliot ; also universal fortune ;
also styled Visvabhadra. The principal Bodhisattva
of 0-mei sham He is the special patron of followers
of the Lotus Sutra. He is usually seated on a white
elephant, and his abode is said to be in the East.
He is one of the four Bodhisattvas of the Yoga school.
ml The three poisons, also styled H IK ;
S ; they are concupiscence, or wrong desire,
anger, hate, or resentment, and stupidity,
ignorance, unintelligence, or unwillingness to accept
Buddha-trutli ; these three are the source of all
the passions and delusions. They represent in part
the ideas of love, hate, and moral inertia, v. ^ ffj
19, 31. I I JF* ^Ij The (i.e. goddess of Fortune)
of the three poisons, a title of Manjusri.
— . Vp idem - ri v. - ^ Ig;.
ZH 5^ The three dharma, i.e. ^ | the Buddha’s
teaching ; | the practice of it ; ^ | realization
or experiential proof of it in hodhi and nirvana.
I 1 pp idem H PP- II ^ idem H Bor j |
^ V. -# 1 -
^ ^ idem H ^ JS'l q-v. | | H
The three law-wheels, or periods of the Buddha’s
preaching, according to Paramartha, to ^ Chia-
hsiang of the H school, and to ^ Hsiian-
tsang of the school.
Samapta ; finished, ended, perfect ;
-ml The three progressive developments of
the Buddha’s teaching according to the Prajna
school : (a) the initial stage in the Lurabini
deer park; (6) the ^ period of the eight
succeeding years ; (c) the ^ prajna or wisdom
period which succeeded.
The three affluents that feed the stream
of mortality, or transmigration : ^ desire ;
(material, or phenomenal) existence ; ^ Pj] igno-
rance (of the way of escape). S 22.
m A The tliree fires — desire, hate, and stu-
pidity; V. H
1 ^ The three calamities ; they a, re of two
kinds, minor and major. The minor, appearing during
a decadent world-period, are sword, pestilence, and
famine ; the major, for "world-destruction, are fire,
water, and wind, jll ^ Jfnf 12.
and
and
The three distresses of which dragons
dragon-kings are afraid — ^fiery heat, fierce wind,
the garuda bird which, preys on them for food.
70
— . -m The three animals— hare, horse, elephant-
crossing a stream. The iravaka is like the hare
who crosses by swimming on the surface; the
pratyoka-buddha is like the horse who crosses deeper
Tlie three that are without
(esseiitial) ■ differeiice of the same nature:
(a) The nature of iiiiiid is the same in Buddhas,
and men, and all the Imng ; (b) the nature and
enlightenment of all Buddhas is the same ; (c) ^ ^
the nature and enlightenment of all the living is the
same. The # 0 |I says ^ M '
M • 1 1 14 The three things without a nature or separate
existence of their own : (a) Tfg || form, appearance
or seeming, is unreal, e.g. a rope appearing like a
snake ; (b) ^ life ditto, for it is like the rope,
which is derived from constituent materials ; (c) ^ ^
pS the 0 concept of the ^ jin or bhutatatliata
is unreal, e.g. the hemp of which the rope is made ;
the bhutatatliata is perfect and eternal. Every
representation of it is abstract and unrea]. The
three are also known as 41 iS M M 14?
M 14 ; V. Uft il it 9. j | H '|| The three
studies, or endeavours, after the passionless life
and escape from transmigration: (a) Moral
discipline ; (b) ^ meditation, or trance; (c) the
resulting wisdom. | [ H 4g The three roots for
the passionless life and final escape from trans-
migration, i.e, the last three of the Z1 + H ^
q.v. i.n older group was ^ ^ ^ ^
^Mri23. I im^mm
The treasury of the three inexhaustible adornments
or glories, i.e. the p , ^, deeds, words, and
thoughts of a Buddha.
«vs The three shillings ; the sun first shining
on the hill-tops, then the valleys and plains. So,
according to T‘ien-t‘ai teaching of the Hua-yen
sutra, the Buddha’s doctrine had three periods of
such shining: (a) first, he taught the Hua-yen
sutra, transforming his chief disciples into bodhi-
sattvas ; (&) second, the Hinayana sixtras in general
to OTavakas and pratyeka-buddhas in the Lumbini
garden; (c) third, the ^ sutras down to the
iM MM for all the living. See the -f* ^ ^ 35,
where the order is five, i.e. bodhisattvas, pratyeka-
buddhas, ^ravakas, lay disciples, and all creatures.
Samudaya, gather together,
accumulate, the ^ or H i.e. the second of the
Four Truths, the aggregation of suffering.
- m The three monkeys, one gnarding its
eyes, another its ears, a third its mouth.
than the hare ; the bodhisattva is like the elephant
who walks across on the bottom. , Also likened to
the triyaiia. ^ 23, 27.'
■■ The three sweet things— cream, honey,
curd.
H ^ The three births, or reincarnations, past,
present, future. T'ien-t'ai has (a) |g planting the
seed; (b) ripening; (c) |g; liberating, stripping, or
harvevsting, i.e. beginning, development, and reward
of bodlii, a process either gradual or instantaneGiis.
Hua-yen has (a) fA 13 ^ ^ seeing and
hearing Buddha-truth ; (b) 4f liberation in the
present life ; (c) M A realization of life in Buddha-
hood. This is also called H Buddhaliood
in the course of three lives. There is also a definition
of thi'ee rebirths as the shortest term for arhatship,
sixty kalpas being the longest. There are other
definitions.
HA EH Tile three ''fields” of varying qualities
of fertility, i.e. bodhisattvas, sravakas, and icchantis,
respectively producing a hundred-fold, fifty-fold, one-
fold. m m 1133.
Trailokya or Triloka ; the three realms ;
also H It is the Buddhist metaphysical
equivalent for the Brahmanic cosmological bhuvana-
traya, or triple world of bbnr, bhuvah, and svar,
earth, atmosphere, and heaven. The Buddhist three
are "Bj and ® "fe i.e. world of sensuous
desire, form, and formless world of pure spirit,
(a) I Kamadhatu is the realm of sensuous desire,
of and sex and food ; it includes the six
heavens of desire, the human world, and the hells.
# Rupadhatu is the realm of form, meaning
Jg ^ that which is substantial and resistant; it
is above the lust-world and contains (so to speak)
bodies, palaces, things, all mystic and wonderful— a
semi-material conception like that in Revelation;
it is represented in the 0 fi|| or Brahmalokas.
(o) is Arupadhatu, or arupyadhatu, is the
formless realm of pure spirit, where there are no
bodies, places, things, at any rate none to which
human terms would apply, but where the mind dwells
in niystic contemplation; its extent is indefinable,
but it is conceived of in four stages, i.e. 0 ^ ^
the four “ empty ” regions, or regions of space in the
immaterial world, which are E9 JE -g, the four “ form-
less ” realms, or realms beyond form ; being above
the realm of form, their bounds cannot be defined.
Ifr FtS OB- I I A f® V. ;)L ti|. I I ll{|
jjj. The triple world is but one mind ; from a
71
M R ^ ^ ^ SS ^ 5'i “outside mind
there is no other thing; mind, Buddha, and 'all the
living, these three are not different ” ; in other words,
there is no differentiating between these three, for all is
mind. | j The honoured one of the three worlds
i.e. Buddha. 1 1 ^ ^ The kindly father of the triple
world— Buddha, j | ^ The burning house of the
triple world, as in the Lotus Sutra parable. | |
The sick-bed of the trailokya, especially this world
of suffering. [ | Jg The trailokya eye, i.e. Buddha,
who sees all the realms and the way of universal
escape. | | |^ ig lif The tablet used at the annual
ceremonial offerings to “ all souls ”, v. jg. | | ^
The trailokya-garbha, the womb or storehouse of all
the transmigrational. | | The hero of the trailokva
— Bxiddlia.
- — • idem H fSt-
— The three-eyed, a term for Siva, i.e.
Maliesvara ; simile for the dliarmakaya, or spiritual
body, prajha, or wisdom, and nirvana emancipation.
1*0 The three forms or positions : M 10
nirvana ; ^ no nirvana ; j® ;|f] or ^ ^ gg
:t fp M absence of both, or the “ middle way ” of
neither. | j The three links, or consequences :
(a) the worlds with their kingdoms, which arise
from the karma of existence ; ( 6 ) all beings, wlio
arise out of the five skandhas ; (c) rewiirds and
punishments, which arise out of moral karma causes.
ZH The three doubts-
the dharma-truth.
-of
self, of teacher, of
fiif The three ailments : ( 1 ) (a) lust, for
which the if? ^ meditation on uncleanness is
the remedy ; (b) 0 I| anger, or hate, remedy ||
meditation on kindness and pity ; (c) ^ stupidity, or
ignorance, remedy 0 i| meditation on causality.
( 2 ) (a) ^ Slander of Mahayana ; ( 6 ) ^ ^ the
five gross sins ; (c) to be a “ heathen ’’ or outsider ;
the forms recorded seem to be icchantika, ecchantikai
and aicchantika. Of. — g.
: — - Three aspects of the hhutatathata,
implying that it is above the limitations of form,
creation, or a soul. ( 1 ) (u) ^ ,|n | [ Avithout form ;
(^) M ^ i I vdthout creation ; (c) te * 1 ^ ( |
without anjdhing that can be calkvi a nature for
comparison ; e.g. chaos, or primal matter. ( 2 ) (a)
# i 1 The bhutatathiita as good ; (5) ;f; H
I I as evil ; (c) |[f| gg j j as neutral, or
neither good nor evil.
Jg ft SB
SaihmatTya, v. ^ ^ jg.
— • ^ The three resolves of the ^ fg gjf
Awakening of Faith : (a) ft ^ | | to perfect
the bodlii of faith, i.e. in the stage of faith ; (b)
is? I I to understand and carry into practice
this wisdom ; (c) ^ | | the realization, or proof
of or union with bodhi.
= tt W (:k) m The period necessary for
a bodhisattva to become a Biiddho>, i.e. three asah-
khyeyas piif ff- to attain the and 100 kalpas
to acquire the thirty-two ;tn or characteristic marks
of a Buddha ; cf. 2 PPf.
— ^ l±| yV
— • tl The three wdiite foods — milk, cream
(or curd), and rice (especially upland rice) ; | [ ^
is the rule of these three.
yn H 0 -p A (or -) JlX The 348 or
341 rules for a mm ; there are also groups of 250 and
500 such rules. | [ 7 ^ -f-* The reputed and
disputed number (360) of ^akyamuni’s assemblies for
preaching. [ | * The 300 yoj anas parable of the
Magic City, erected by a leader who feared that
his people would become weary and return ; i.e.
Hmayana nirvana, a temporary rest on the way
to the real land of precious things, or true nirvana *
V- m m {tm Si- . ' ’
ZIl Wt idem H §§-
— ‘ (sources of) felicity : ( 1 ) The
IS 4 W M lias the felicity of (a) -jfr | filial piety,
regard^ for elders, keeping tlie ten commandments j
p) 50c I of keeping the other commandments;
(c) I of resolve on complete bodhi and the pursuit
of the Buddha-way. ( 2 ) The ^ ^ 18, has the
blessedness of (a) H | almsgiving, in evoking
resultant wealth ; (b) ^ | observance of the
'M (against killing, stealing, adultery, lying) and
the ) 0 c (against alcohol, etc.), in obtaining a happy
lot in the heavens ; (c) i§; j observance of medita-
tionjn obtaining final escape from the mortal round.
Cf. m H. I [ H The three things that bring
a happy lot— almsgiving, impartial kindness and love,
pondering over the demands of the life beyond.
nr
/|l^ The third dhyana heaven of form, the
highest paradise of form.
72
m X Three/defmitions , of Iieaven : (a) as
name or title, e.g. divine king, son of Heaven, etc.
(6) as a place for rebirth, the heavens of the gods
(c) the pure Buddha-laiid.
body, mouth
TJie three categories of Ji -f“
or X, and oigliteen ^
-mm A Buddha in his three eternal quali-
ties : (a) '14 ' 1 bi his nature or dharmakaya ;
(b) Wi 1 bi his unbroken eternity, saiiibhoga]s:aya ;
(c) # ll I in his continuous and eternally varied
forms, iiirmanakaya.
fill txi The three mysteries, a term of the
esoteric school for □, and ^ ; i.e. the symbol ;
the mystic word, or sound ; the meditation of the
mind. Tlie [ | | ^ is a term for the mystic letter,
the mystic symbol, and the image.
I 4' S The three kinds of mental dis-
desire, anger, stapidity, idem H %•
Three Icinds, sorts, classes, categories, etc.
ir Patience or forbearance of body
® z:! m Three kinds of past, present,
and future as intp. according to and
mouth, and mind.
— * 4® yor iJpC j Three modes of repentance :
is 1 to meditate on the way to prevent wrong
thoughts and delusions ; (b) Ijx j to seek the
presence of the Buddha to rid one of sinful thoughts
and passions ; (c) fp. *11 in proper form to confess
one’s breach of the rules before the Buddha and
seek remission.
-n m Tlie three types of meditation
on the principles of the ^ |f q.v., i.e. the dogmas of
S.-
— . ^ (or jg) The three reasons of
a hodhisattva’s pity — because all beings are like
helpless infants ; because of his knowledge of all
laws and their consequences ; without external cause,
i.e. because of his own nature.
- mvk m Three modes of serving (the
Buddha, etc.) : (a) offerings of incense, flowers, food,
etc. ; (6) of praise and reverence ; (c) of right con-
duct.
— * yU ^/4 The three kinds of light : (a) ex-
ternal— sun, moon, stars, lamps, etc. ; (6) dharma,
or the light of right teaching and conduct ; (c) the
effulgence or bodily halo emitted by Buddhas, bodhi-
sattvas, devas.
— * lIM TO The three modes of the
Buddha’s teaching of the Southern Sects: im-
mediate, q|f gradual or progressive, and ^
indeterminate.
m w m The three Icinds of good roots-
;iving, mercy, and wisdom.
^ m. Ill « Three kinds of unity or identity
of (a) ^ phenomena with '' substance ”, e.g. waves
and the water ; (6) ^ ^ phenomena with pheno-
mena, e.g. wave with wave ; (c) Ji i| substance
with substance, e.g. water with water.
cold, and solitary.
— - ® y V W The three major kinds of wis-
dom : (a) self-acquired, no master needed ; (6) un-
acquired and natural ; (c) universal.
73
the highest other-worldly wisdom, of MahaySna:
cf-
Three kinds of existence : (a) ^ |
that of qualities, as of opposites, e.g. length and short-
ness ; (6) Ig I that of phenomenal things so-called,
e.g. a jar, a man ; (c) ^ | that of the noumenal,
or imaginary, understood as facts and not as illusions,
such as a “ hare’s horns ” or a “ turtle’s fur
sex.
it
Three kinds of desire— food, sleep.
, _ Three T‘ien-t‘ai modes of enter-
ing dhyana : (a) j|f ^ gradual, from the shallow to
the deep, the simple to the complex; (6) yf ^
irregular, simple, and complex mixed ; (c) ig
immediate and whole.
V. —
The three kinds of para-
mita ideals, or methods of perfection : (a) -ffi: O | [ |
that of people in general relating to this world • (b)
m ifr m 1 j i that of 4ravakas and pratyeka-
buddhas relating to the future life for themselves ;
(c) 111 iH: K J; _h I I 1 the supreme one of bodhi-
sattvas, relating to the future life for all ; cf. j | ^.
The threefold way of obtaining
a pure karma, idem ri Jig.
The three purities of a bodhi-
sattva — a mind free from all impurity, a body pure
because never to be reborn save by transformation,
an appearance perfectly pure and adorned.
® Three kinds of baptism : (1) (a)
& JM ® IH Every Buddha baptizes a disciple by
laying a hand on his head ; (h) ^ |g | | by pre-
dicting Buddhahood to him ; \ I by reveal-
ing his glory to him to his profit. (2) Shingon has
(a) baptism on acquiring the mystic word; (6) on
remission of sin and prayer for blessing and protec-
tion ; (c) on seeking for reward in the next life.
The three sources, or causes of the
rise of the passions and illusions ; (a) | the mind,
or active thought; (b) | the objective world;
(f) S I their constant interaction, or the con-
tinuous stream of latent predispositions.
H mm The three kinds of appearance :
(1) In logic, the three kinds of percepts : (a)
inferential, as fire is inferred from smoke ; [h] ^
formal or spatial, as length, breadth, etc. ; (c) jff j
qualitative, as heat is in fire, etc. (2) (a) jg g
names, which are merely indications of the temporal ;
{^) ^ dharmas, or “things” ; (c) JE g the
formless — all three are incorrect positions.
JZl, ^1 ^ Three ways in which bodhisattvas
manifest themselves for saving those suffering
the pains of hell, i.e. ^ physically, by super-
natural powers, change of form, etc. ; mentally,
through powers of memory and enlightenment ;
□ orally, by moral exhortation.
- - Three kinds of rupa, i.e. appearance
or ^ object : (1) (a) visible objects ; (b) invisible
objects, e.g. sound ; (c) invisible, immaterial, or ab-
stract objects. (2) (a) colour, (b) shape, (c) quality.
BmM Three classes of delusive views,
or illusions— those common to humanity ; those of
the inquiring mind ; and those of the learned and
settled mind.
The T‘ien-t‘ai School has a definition
of ^ I the physical body of the Buddha ; & pg |
his psychological body with its vast variety ; j|f 4g |
his real body, or dharmakaya. The esoteric sect
ascribes a trikaya to each of its honoured ones.
V. r:: #. 1 1 1 ^ The three duhkha or afflictions
of the body— old age, sickness, death.
IPJ 1/E The three kinds of icchantika :
(a) — P the wicked ; (6) ^ ^ caUed
0 M bodhisattvas who become icchantika to
save all beings ; (c) pp} ^ jjg 5 || otherwise I® ft ^
those without a nature for final nirvapa. Cf. H M-
r _ Three kinds of scent, or incense, i.e.
from root, branch, or flower.
Hi The three voids or immaterialities. The
fflst_set of three is (a) (b) ^ (c) m v.
— i^. The second, (a) ^ |, (b) ^ 1, (c) ^|. |
the self, things, all phenomena as “ empty ” or im-
material. The third relates to charity: (a) giver,
(6) receiver, (c) gift, all are “ empty ”. { | (M) m
idem ^
Hi The three equal and universal charac-
L
74
teristics of the one Tathagata, an esoteric definition :
( 1 ) (a) his body, (b) ^ discourse, (c) ^ mind-
( 2 ) (a) his life or works ^ ; ( 6 ) spiritual body
M 5 (^) Salvation ^ ^ ; in their equal values ■
and universality. | | gl Three equal or universal
currents or consequences, i.e. ^ ^ ' 1 the certain con-
sequences that follow on a good, evil, or neutral kind
of nature, respectively; |g. || the temporal or
particular fate derived from a previous life's ill
deeds, e.g. shortened life from taking life ; ^ ^ \ |
each organ as reincarnated according to its previous
deeds, hence the blind.'
idem
tripitaka.
The three divisions of the + Z1 0
twelve nidanas, q.v. : {a) past, i.e, the first two ;
(6) present — the next eight ; (c) future — ^the last two.
jm tH The three auras of earth, of the ani-
mate, and of the inanimate invoked against demon
influences.
The three refined, or subtle conceptions,
in contrast with the 7 ^ ^ cruder or common con-
cepts, in the x4Avakening of Faith ^ |l|. The three
are PJ H ^ ignorance or the unenlightened
condition, considered as in primal action, the stirring
of the perceptive faculty ; f ^ ^ ability to perceive
phenomena ; perceptive faculties ; ^ the
object perceived, or the empirical world. The first
is associated with the ^ corpus or substance, the
second and third with function, but both must have
co-existence, e.g. water and waves.
— . ^ The three ties : (a) ^ |, the tie of false
views, e.g. of a permanent ego ; ( 6 ) ^ ^ | of dis-
cipline ; (c) ^ I of doubt. The three are also parts
^sed for it.
Tlie three sutras and one ^stra
on which the Pure Land sect bases its teaching:
The three bonds, i.e. directors of a
monastery : (n) Ji ® sthavira, elder, president ;
(b) # ^ viharasvamin, v. H the abbot who directs
the temporal affairs ; (c) If fjj karmadana, v. ^
who directs the monks. Another meaning : (a) Jb M ;
(b) 11 ^ ; (c) viharapala, v. g director of
worship. The three vary in different coimtries.
s m The three bonds— desire,, anger, stupidity ;
idem H
Hi The three nidanas or links with the
Buddha resulting from calling upon him, a term of
the Pure Land sect : (a) ^ | that he hears those
who call his name, sees their worship, knows their
hearts and is one with them ;(&)!£ | that he shows
himself to those who desire to see him ; (c) |
that at every invocation aeons of sin are blotted
out, and he and his sacred host receive such a dis-
ciple at death.
* The three things that work for
punishment — body, moutb, and mind.
IP = « («)
I » V. H * H #
— ' Bp
The three sages, or holy ones, of whom
there are several groups. The 0 H Hua-yen have
Vairocana in the centre with Manjusri on his left
and Samantabhadra on his right. The ^ [Sg Mi-t‘o,
or Pure-land sect, have Amitabha in the centre,
with Avalokitesvara on his left and Mahasthama-
prapta on his right. The T‘ien-t‘ai use the term
for the It, JglJ, and B v. H M.-
^ _ The three groups, i.e. JE ^ | Those
decided for the truth ; 315 ^ 1 those who are decided
for heresy ; ^ | the undecided. Definitions
vary in different schools. | | (i^) 5 ^ The three
cumulative commandments : (a) the formal 6 , 8 ,
or 10 , and the rest ; (b) whatever works for goodness ;
(c) whatever works for the welfare or salvation of
living, sentient beings. H M BI interprets the
above three as implicit in each of the ten com-
mandments, e.g. (a) not to kill implies ( 6 ) mercy
and (c) protection or salvation.
tb
. — Hb The three things possible
and impossible to a Buddha. He can (os) have perfect
knowledge of all things; ( 6 ) know all the natures
of all beings, and fathom the affairs of countless ages ;
(c) save coimtless beings. But he cannot (os) annihi-
late causality, i.e. karma ; (b) save unconditionally ;
(c) end the realm of the living.
m. n
only associated with ^
(P^), but the former is
, or nirvana.
75
— • S Three divisions of the eight-fold noble
path, the first to the third g f| self-control, the
fourth and fifth g ^ self-purification, the last
three ^ ^ self-development in the religious life and
m wisdom Also g g ft, g substance,
lorm, and function.
_ The three exposures, i.e. the three sins
of a monk each entailing his unfrocking — wilful
non-confession of sin, unwillingness to repent,
claiming that lust is not contrary to the doctrine.
n
43 The three prajhas, or perfect en-
ightenments : (a) ft [ | wisdom in its essence
or reality ; (b) ||g BS | | the wisdom of perceiving
the real meaning of the last ; (c) ® | | or ^ ^ j |
the wisdom of knowing things in their temporary
and changing condition.
The three kinds of rupa, or form-realms :
the five organs (of sense), their objects, and invisible
perceptions, or ideas. Cf. H S
— _ . _ The three kinds of duhkha, pain, or
srfering: ^ g that produced by' direct causes ;
I by loss or deprivation; | by the passing
or impermanency of all things.
— » ^ A parable in the Lotus Sutra ;
the small plants representing ordinary men and devas,
medium sized plants sravakas and pratyeka-buddhas,
and /J'% and tall plants and small
and large trees three grades of bodhisattvas. Another
definition applies the term to the ^ five '^Vehicles”.
There are also others.
The three adornments, or glories, of
a country: material attractions; religion and
learning ; men, i.e. religious men and bodhisattvas.
$
Eli
Sambhoga or Sariibhuta. An ancient
Jf of Mathurm ] ] | 5i J5 Sambhogakaya. (1) The
body of enjoyment” or recompense-body of a
Buddha ; ^is ^ or reward-body, one of the
Trikaya, -i ^ (2) The third of the buddhabsetra
it > f be domain in which all respond perfectly to
their Buddha.
C3'.
Sambodbi, ijf intp. iE #
Perfect universal awareness, perfectly enligbtened ;
V. # S.
. - X The three laksa ; a laksa is a mark,
sign, token, aim, object ; it is also 100,000, i.e. an ig.
The three laksa of the esoteric sects are the ^ or
magic word, the p|] s}nnbol and the 2 fc object
worshipped. Other such threes are body, mouth,
and mind ; morning, noon, and evening ; cold, heat,
and rain, etc.
, U ^ T‘ien-t‘ai name for Hinayana,
whose tripitaka is ascribed to Mahakasyapa. | [
^ A student of Hinayana. j j ^ g® A teacher
of the Law ; especially ^ Hsiian-tsang of the
T'ang dynasty ; and cf. f||
H f£ H # Pt
Samyaksambuddha H ||5
— i5 (®)- The third of the ten titles of a Buddha,
defined as jE ® (or ^), or ]E # f|, etc., one
who has perfect universal knowledge or understand-
mg ; oimiisdent. | | | ^ ; H H ® ipi fife ;
— zx « Samyak-saiiibodhi. Correct universal
intelligence, jE ® ^ (ili )■ Correct equal or universal
enlightenment (JE ^ f,|). Correct universal perfect
enlightenment (M # jE ft)- An epithet of every
Buddha. The full term is anuttara-samyak-sambodhi,
perfect universal enlightenment, knowledge, or under-
standing ; omniscience.
AZ T^nn. The three kinds of skandhas, aggrega-
tions, or combinations, into which all life mav°be
expressed according to the it M or Mahlsasakah
school : — j combination for a moment, momen-
tary existence ; — ^ [ combination for a period,
e.g. a single human lifetime ; ^ ^ | the total
existence of all beings.
All The three places where Sakya-
rnuni is said to have transmitted his mind or thought
direct and without speech to Ka^yapa : at the ^ iJj
by a smile when plucking a flower ; at the
when he shared his seat with him j finally by putting
his foot out of his coffin. | ] ;;tc ^ The nioksa of
the three places, i.e. moral control over body, mouth,
and mind. | | Rf H ^ Three classes of aranyakah
or ascetics distinguished by their three kinds of abode
—those who dwell in retired places, as in forests ;
among tombs ; in deserts ; m m
Az It Three lines of action that affect karma,
i.e. the ten good deeds that cause happy karma ;
the ten evil deeds that cause unhappy karma ;
^ ffif or Ipi gj :ff karma arising without activity,
e.g. meditation on error and its remedy.
H fif The three yana, or vehicles to nirvana.
76
i.e. fcavaka, pratyekabiiddliaj and bodMsattva, v,
H m-
, — Three devices in meditation for getting rid
of Mara-hindrances : ■within, to get rid of .passion
and delusion ; -without, to refuse or to, withdraw
from external temptation.
HI The three regulation garments of a monk,
^ ^ kasaya, i.e. ^ saiighati, assembly robe ;
^ ^ H' ^ uttarasaiiga, upper garment worn over
the ^ ise # antarvasaka, vest or shirt. | | The
only proper garments of a monk.
The three deteriorators, idem rn
Saniputa. One of the twelve ways of
putting the hands together in worship, i.e. bringing
the hands together without the palms touching.
« — * -pm ' -
m /v The three reports and eight
investigations. ^ j denote a day in each of the first,
fifth, and ninth months when the recording angels of
the four Lokapalas report on the conduct of each in-
dividual ; /k I are the opening days of the four
seasons and the two solstices and two equinoxes
during which similar investigations are made. Two
angels, Igj ^ and observe each individual,
the first a female at his right shoulder noting the
evil deeds ; the second, a male, at his left shoulder
noting the good deeds ; both report on high and in
hades six times a month. Thus in each month there
are 7 ^ ^ and in each year H M A
m The three kinds of enlightenment : ( 1 ) (a)
g ^ Enlightenment for self ; (&) ft fth for others ;
(c) ft HI ( 02 ^ H) perfect enlightenment and
accomplishment ; the first is an arhat’s, the first
and second a bodhisattva's, all three a Buddha’s.
(2) From the Awakening of Faith ® i& (<^) |
inherent, potential enlightenment or intelligence of
every being ; (&) ^ |, initial, or early stages of such
enlightenment, brought about through the external
perfuming or influence of teaching, working on the
internal perfuming of subconscious intelligence ;
^ M I completion of enlightenment, the sub-
jective mind in perfect accord with the subconscious
(or superconscious) mind, or the inherent intelligence.
The three studies, meditations, or insights.
The most general group is that of Then-t'ai : (a) ^ |
study of all as void, or immaterial ; ( 6 ) Ig | of all
as unreal, transient, or temporal ; (c) | as the
via media inclusive of both. The Hua-yen group' is
m S 1. a # IS ^ ! and l.M ^ ^ I, see
0 ^ ^ M- The ^ ill group is ft ^ 1.
S I, and Pf ft The ^ ® group is |, ^ 1
and 4* I*
A three-cornered altar in the fire-
worship of.Shingon, connected with exorcism.
IE mm (PI) The three emancipations, idem
H ^ and H ^ q.v. They are ^ ^ ;iB | |
and M 1 i. Cf. H S M
m ^ Buddha’s three modes of discourse, i.e.
without reserve, or the whole truth ; tactical or
partial, adapting truth to the capacity of his hearers ;
and a combination of both.
ml BBB The three Astras translated^ by Kumara-
jlva, on which the H ^ Three Sastra School
(Madhyamika) bases its doctrines, i.e. 4® li'
Madhyamaka-sastra, on '' the Mean ”, a.d. 409 ; -f* mi
P^ i& Dvada&nik^a-sastra, on the twelve points,
A.D. 408 ; "g* Sata-sastra, the hundred verses,
A.D. 404. I 1 ^ The San-lun, Madhyamika, or
Middle School, founded in India by Nagarjuna, in
China by ^ Chia-hsiang during the reign of
^ ^ An Ti, Eastern Tsin, a.d. 397-419. It flourished
up to the latter part of the T'ang dynasty. In 625
it was carried to Japan as Sanron. After the death
of Chia-hsiang, who wrote the H a northern
and southern division took place. While the Madhya-
mika denied the reality of all phenomenal existence,
and defined the noumenal “world in negative terms,
its aim seems not to have been nihilistic, but the
advocacy of a reality beyond human conception and
expression, which in our terminology may be termed
a spiritual realm.
mm pH A request thrice repeated — implying
earnest desire.
^ The three dogmas. The “ middle ” school
of Then-t^ai says BU BP ig, BP 4*. M ^
4 ^ ; (a) by ^ sunya is meant that things causally
produced are in their essential nature unreal (or
immaterial) g ^ ^ ; ( 6 ) -fg, though things are
unreal in their essential nature their derived forms
are real ; (c) 4 ^ ; but both are one, being of the
one jiu or reality. These three dogmas are founded
on a verse of Nagarjuna’s —
S ^ IS BP ^
ifp ^ ^ m ^ mm-
77
“All causally produced phenomena, I say, are unreal,
Ai-e but a passing name, and indicate the ‘ mean
There are other explanations— the U interprets
the ^ and as ifi ; the J?IJ ^ makes rfj inde-
pendent. ^ is the all, i.e. the totality of all things,
and is spoken of as the M or ^ true, or real ; jg
is the differentiation of all things and is spoken of
as common, i.e. things as commonly named ;
is the connecting idea which makes a unity of
both, e.g. “ all are but parts of one stupendous whole.”
The rfj makes all and the all into one whole, unify-
ing the whole and its parts. § may be taken as
the immaterial, the imdifferentiated all, the sum of
existences, by some as the Tathagata-garbha in ^ Ml
jg as the unreal, or impermanent, the material or
transient form, the temporal that can be named,
the relative or discrete ; as the unifier, which
places each in the other and all in all. The “ shallower ”
iJj ^ school associated § and with the noumenal
universe as opposed to the phenomenal and illusory
existence represented by The “profounder’
ill school teaches that all three are aspects of
the same. ( j 1=0 ffll The unity of Ig, , three
aspects of the same reality, taught by the IH as
distinguished from the JglJ ^ which separates them.
The three states of mind or consciousness :
.R I the original unsullied consciousness or Mind,
the Tathagata-garbha, the eighth or alaya \; \
mind or consciousness diversified in contact with or
producing phenomena, good and evil; ^ Jgl] |
consciousness discriminating and evolving the objects
of the five senses. Also jg | manas, | alaya, and
^ ^ 1 amala, v. m.
H » (± ea) The three transformations of
his Buddha-realm made by Sakyamuni on the Vulture
Peak— first, ^ his revelation of this world, then its
vast extension, and again its still vaster extension.
See Lotus Sutra,
— (or J|^). The three virtuous
positions, or states, of a bodhisattva are -f-
+ ^ and -f- ® 1^ . The ten excellent charac-
teristics of a saint or holy one are the whole
of the -f*
(or 1^) Sarhpatti. To turn out well,
prosper, be on the path of success.
_ 4m Sarhvara. H M (or PM) M To hinder,
ward off, protect from falling into the three inferior
transmigrations ; a divine being that fills this ofiice
worshipped by the Tantra School. The sixth vijSana,
V- A It-
zn Trikaya. H ^ # The threefold body
or nature of a Buddha, i.e. the and ft
or Dharmakaya, Sambhogakaya, and Nirma^iakaya.
The three are defined as ® ^ and 'ft ft,
the Buddha-body per se, or in its essential nature ;
his body of bliss, which he “ receives ” for his own
“use”_ and enjoyment; and his body of trans-
formation, by which he can appear in any form ; i.e.
spiritual, or essential; glorified; revealed. While
the doctrine of the Trikaya is a Mahayana concept,
it partly results from the Hinayana idealization of
the earthly Buddha with his thirty-two signs, eighty
physical marks, clairvoyance, clairaudience, holiness,
purity, wisdom, pity, etc. Mahayana, however, pro-
ceeded to conceive of Buddha as the Universal, the
All, with infinity of forms, yet above all our con-
cepts of xmity or diversity. To every Buddha Maha-
yana attributed a three-fold body ; that of essential
Buddha ; that of joy or enjoyment of the fruits of
his past saving labours ; that of power to trans-
form himself at will to any shape for ononipresent
salvation of those who need him. The trinity finds
different methods of expression, e.g. Vairocana is
entitled the embodiment of the Law, sbining
ever^here, enlightening all ; Locana is ^ J|- ;
cf. — Ig, the embodiment of purity and bliss ;
Sakyamuni is ft ^ or Buddha revealed. In the
esoteric sect they are ^ Vairocana, ^ Amitabha,
and ft Sakyamuni. The H ^ are also ^ Dharma,
^ Sangha, ft Buddha. Nevertheless, the three are
considered as a trinity, the three being essentially
one, each in the other. (1) 0^ Dharmakaya
in its earliest conception was that of the body of
the dharma, or truth, as preached by Salcyamuni ;
la,ter it became his mind or soul in contrast with
his material body. In Madhyamika, the dharmakaya
was the only reality, i.e. the void, or the immaterial,
the ground of all phenomena ; in other words, the
^II, the Tathagata-garbha, the bhutatathata.
According to the Hua-yen (Kegon) School it is the
M or noumenon, while the other two are ^ or
phenomenal aspects. “ For the Vijnanavada ... the
body of the law as highest reality is the void in-
telligence, whose infection (sarhklega) results in the
process of birth and death, whilst its purification
brings about Nirvana, or its restoration to its primi-
tive transparence ” (Keith). The “ body of the law
k the true reality of everything”. Nevertheless,
in Mahayana every Buddha has his own ^ ^ ;
e.g. in the dharmakaya aspect we have the designa-
tion Amitabha, who in his sarnbhogakaya aspect is
styled Amitayus. (2) ^ J- Sambhogakaya, a Buddha’s
reward body, or body of enjoyment of the merits
78
lie attained as a bodliisattva ; ia other words, a
Buddha in glory in Ms heaven. This is the form
of Buddha as an ol)ject of worship. It is defined
in two aspects, (a) ^ ^ M
and {b) ^ ^ ^ ^ for the sake of others, revealing
himself in his glory to bodhisattvas, enlightening
and inspiring them. By wisdom a Buddha’s dharma-
kaya is attained, by bodhisattva-merits his sambho-
gakaya. Not only has every Buddha all the three
bodies or aspects, but as all men are of the same
essence, or nature, as Buddhas, they are therefore
potential Buddhas and are in and of the Trikaya.
Moreover, Trikaya is not divided, for a Buddha in
his fh. ^ is still one with his ^ and ^
all three bodies being co-existent. (3) ffc >
M ^ Nirmanakaya, a Buddha’s transformation,
or miraculous body, in which he appears at wdll
and in any form outside his heaven, e.g. as Sakya-
muni among men. | 1 H The H # are as
above the ^ fg ; the H ^ are and
i.e. the virtue, or merit, of the (a) ^ being absolute
independence, reality; of (b) ^ being ^
prajha or wisdom ; and of (c) being
liberation, or Nirvana. | \ y. ^ i |
^ V. H :&• I in The three physical wrong
deeds — skilling, robbing, adultery.
pious deeds ; inferior, i.e. laymen less perfect than
the last.
Triyana. H fg or H ^ (1) The
three vehicles across samsara into nirvana, i.e. the
carts oifered by the father in the Lotus Sutra to
lure his children out of the burning house : (a) goat
carts, representing sravakas ; (b) deer carts, pratyeka-
buddhas; (c) bullock carts, bodhisattvas. (2) The
three principal schools of Buddhism— Hinayana,
Madhyamayana, Mahayana. j | ^ idem H ^
The three rules H ('^) of the Then-t'ai
Lotus School: (a) ^ | The absolute and real,
the M: in or bhutatathata ; (6) || Jfi | meditation
upon and understanding of it; (c) ^ ^ 1 the
extension of this understanding to all its workings.
\ three are traced to the gjj
of the Lotus Sutra and are developed as : {a) ^ ^
the abode of mercy, or to dwell in mercy ; (b) jg, ^ ^
the garment of endurance, or patience under opposi-
tion;^ (c) S J® the throne of immateriality
(or spirituality), a state of nirvana tranquillity. Mercy
to all is an extension of ^ jjjl j, patience of || Bg |
and nirvana tranquillity of ^
The three ■ wheels : (1) The Buddha’s
(a) ^ body or deeds ; (6) p mouth, or discourses ;
(c) ^ mind or ideas. (2) {a) ^ (or His super-
natural powers, or powers of (bodily) self-transforma-
tion, associated with ^ body; (b) fg | his dis-
criminating understanding of others, associated with
M ; (^) IS I or JE | his (oral) powers of
teaching, associated with p . (3) Similarly (a) Jg, | ;
(bym m \ ; w m |. w it, and The
wheel of illusion produces karma, that of karma
sets rolling that of suffering, which in turn sets rolling
the wheel of illusion. (5) (a) Impermanence ; (6) un-
cleanness ; (c) suffering. Cf. H H;. 1 | ift ^ The
three-wheel wmrld, i.e. /Jc, and ^ Every
world is founded on a wheel of whirling wind ; above
this is one of water ; above this is one of metal,
on which its nine mountains and eight seas are
formed. [ ] fL ^ idem H S ^ | | |^
The three periods of the Buddha’s teaching as defined
by Paramartha: (a) || ^ the first rolling
onwards of the Law-wheel, the first seven years’
teaching of Hinayana, i.e. the |Zg |§ four axioms
and ^ unreality; (6) HS $| illuminating or ex-
plaining the law-wheel, the thirty years’ teaching
of the ^ prajna or wisdom sutras, illuminating
g and by ^ illuminating reality ; (c) ^ ^
maintaining the law-wheel, i.e. the remaining years
of teaching of the deeper truths of ^ both un-
reality and reality. Also the three-fold group of
the Lotus School : (a) ^ radical, or funda-
mental, as found in the ^ ^ sutra ; (b) ^ ^ ^
branch and leaf, i.e. all other teaching ; until (c) H ^
i§ ^ branches and leaves are reunited with
the root in the Lotus Sutra, 0 II The
three-wheel condition — ^giver, receiver, gift.
- - , The three turns of the law-
whed when the Buddha preached in the Deer Park :
{(i) tjn ^ indicative, i.e. postulation and definition
of the m B ; (b)
hortative,
suffering should be diagnosed; (c) ^ ^ evidential,
e.g. I have overcome suffering, etc. | | | | -ft —
(+0) The twelve processes are the application
of the above |i, and ^ to each of the four
postulates. The three ^Hurns ” are also applied to
the four kinds of knowledge, i.e. gg:, pj, and
Three brothers Easyapa, all three
said to be disciples of the Buddha.
— ^ The three ranks of those who reach the
Pure Land of Amitabha : superior, i.e. monks and
nuns who become enlightened and devote themselves
to invocation of the Buddha of boundless age;
medium, i.e. laymen of similar character who do
The three unpardonable sins of Devadatta,
79
wIiicB. sent M.m to the Avici, hell — -schism, stoning the
Buddha to the shedding of his blood, killing a nun,
— ^ Sama, equal, like, same as.
The three feelings of oppression that
make for a bodhisattva’s recreancy— the vastness of
bodhi ; the unlunited call to sacrihce ; the uncer-
tainty of final perseverance. There are H ^ M li
three modes of training against them.
M *
idem
and H PJ.
three paths all have to tread :
mm ™ m, - (a) mm i ; m i; the
path of misery, illusion, mortality; (6) ^ j the
pat^f works, action, or doing, productive of karma ;
(c) I the resultant path of suffering. As ever
recurring ^they are called the three wheels. (2)
^ Sravakas, pratyeka-buddhas, bodhisattvas, cf.
— I I ^ W Three magical “ true words ” or
terms of Shingon for self-purification, i.e. p.^
which is the “ true word ” for the body ; isr US
for m the mouth or speech ; and for JtS
mind.
Transgressions of body, mouth, mind,
i.e. thought, word, deed.
—-. 3^ Three aspects of the omniscience of
iiuddha : knowledge of future karma, of past karma,
of present illusion and liberation; v. H
f5 H fP idem
SH*K.
— 95 (1) The Garbhadhatu mandala,
or pantheon, has the three divisions of fH,
I.e. Vairocana, Lotus, and Diamond or Vajra. (2)' The
teaching of the ^ ^ ^nd Mm Mm
IS said to cover the whole of esoteric Buddhism,
i I ^ 'fe fke colours of tbe three divisions*
Vairocana, whfie ; || ^ ^ (as representing
Amitabha, yellow; and the Diamond Euler
Sakyamuni, a ruddy yellow. | | g There are
Amitabha group, also
and ^ pg (2) The Vairocana group is B
§?* ^ ^ ^ @ and ^ ^ g ; also called | |
M' fl. (3) The Lotus group is the M ii M
^ ai # II and H ^ M ^ g. ( 4 ) The
Maitreya group is ^ ^ _b ^ ^
^ T ^ II and ^ ^ g.
. — . /W The three modes of diagnosis : the
^perior, ^ listening to the voice ; the medium,
-fe observing the external appearance ; the in-
ferior, ^ ||g testing the pulse.
.ipi ^ (or ^ idem = =
II & ^ The three meditations, on the relation-
ship of the noumenal and phenomenal, of the ^ S
Hua Yen School : {a) ^ the universe as law
or mind, that all things are jM in, i.e. all things
or phenomena are of the same Buddha-nature or
the Absolute; (6) m M M m M- that the
Euddha-nature and the thing, or the Absolute and
phenomena are not mutually exclusive; (c) ^ ^
^ pi Jl- that phenomena are not mutually ex-
elusive, but in a, coimiion harmony as parts of the
whole.
The three metals, gold, silver, copper.
The esoterics have (a) earth, water, fire, representing
the J- ^ mystic body ; (b) space and wind, the
^ i (e) la cognition,
the ^ mystic mind.
mm Samprapta, intp. by ^
E =Si or ^ well, properly, or timely arrived.
Also Witten ff- ^ intp. % bestowed equally
or umversally. It is a word spoken authoritatively,
some say before, some say after a common meal •
a blessing ” to ward off evil from the food.
A trident ; emblem of the Garbhadhatu
p|i ; and of the H Si and H 4^.
. «=» 3 W
Also written f ; |
— r, Three twenty-fourths of a tael, thi
weight of a deva’s garments, e.g. featherweight.
— — ^ The three urhole months of
abstmence, the first, fifth, and ninth months, when
no food should be taken after noon. The four deva-
kmgs are on tours of inspection during these months.
ZH f ^ Trividha-dvara, the three gates ; a
monastery; purity of body, speech, and thought-
I I H f# ^ The
tnxee olnciators in a monastery — for incense, for
writing, and for acting as host.
/fp illK The three great asarn-
khyeya (i.e,^ beyond number) kalpas— the three
timeless periods of a bodhisattva^s progress to
Buddhahood,
80
to li ^ © il final nirvana, but will still find |
further passion and illusion, ^ [ further karma, and
^ I continued rebirth, in realms beyond the H Jl-
trailokya.
The three horses, one young, strong,
and tractable ; another similar but not tractable ;
a third old and intractable, i.e. bodhisattvas (or
bodhisattva-monks), sravakas, and icchantis.
ZH The three kinds of evil spirits, of which
three groups are given : (1) |, |, and
t; I. 55 Und^ I;
(3) m m I ^ m i, and # ^ c- i*
The three halls of silence where talk
and laughter are prohibited : the bathroom, the
sleeping apartment, the privy.
See ^ ^
A # Incense balls made of various kinds of
ingredients ; t 5 rpif 3 dng the aggregation of mortal
suffering, and its destruction by the fires of wisdom.
Long, for long, long ago ; also | Jg. | ft ^
One who has spent many years in monastic life, or
in a particular monastery. | ^ IE ^ Perfect
enlightenment long acquired; Sakya-Tathagata in
ancient kalpas having achieved complete bodhi,
transmitted it to Manjusri, Avalokitesvara, and
others, i.e. their enlightenment is the fruit of his
enlightenment.
The perfect enlightenment achieved by the Buddha
in remote kalpas.
To beg ; | rg a beggar, j j;; A bhiksu,
mendicant monk, or almsman, i P3I ^ ^ ^
Khri-srong-lde-btsan, king of Tibet (a.d. 743-798).
In 747 he brought to Tibet ^^the real founder of
Lamaism (Eliot), Padmasambhava j# # J:
a Buddhist of Swat (Urgyan), who introduced a
system of rnagic and mysticism (saturated with
Sivaism) which found its way into Mongolia and
China. The king was converted to Buddhism by
his mother, a Chinese princess, and became a powerful
supporter of it. He encouraged the translation of
the Buddhist canon which was completed by his
successors. He is worshipped as an incarnation of
i m; | ^; \ Xl ^ Ml M Xl
M > Ml X ; ; Ksaya, used in the sense
from dhara,
as the power
The three dharap, which word
maintaining,''' '' preserving," is defined
maintaining
wisdom or knowledge.
Dliaraiai are spells chiefly for personal use " (Eliot),
as compared with mantra, which are associated with
religious services. The T^ien-t'ai School interprets
the ‘'three dharani" of the Lotus Sutra on the
lines of the H i-®- 1^, and . Another group
is H I I I power to retain all the teaching
one hears; ^ | | | unerring powers of dis-
crimination ; A W ^ I I I power to rise superior
to external praise or blame.
Zn ^ The Three Stages School
founded by the monk fg* Hsin-hsing in the Sui
dynasty; it was proscribed in a.d. 600 and again
finally in a.d. 725 ; also styled | | ^ ; | | ft-
H m Past, present, future, idem H Ifc- | | 0#
The tliree Indian seasons, spring, summer, and winter,
also styled ^ 1^ 0#j the hot, rainy, and cold
seasons.
Hi, 1^ The three vighna, i.e. hinderers or barriers,
of which three groups are given : (1) (a) ^ ^ j
the passions, i.e. H ^ desire, hate, stupidity ;
(^) IS I the deeds done ; (c) ^ | the retributions.
(2) («) [ ; (6) ^ I I I ; (c) .c, I I 1
sldn, flesh, and heart (or mind) troublers, i.e. delu-
sions from external objects, internal views, and
mental ignorance. (3) = fi ® the three weighty
. obstructions : (a) self-importance, # ; (b) envy,
(c) desire,
— ^ ^ The three kasaya, i.e. “ mixed dyes ”
or infections : the passions ; their karma ; reincarna-
tion ; or illusion, karma, and suffering.
■ — • The three hardships, or sufferings in the
three lower paths of transmigration, v. H ^
- ffi A Tke three-faced great black
deva, Mahakala v. with angry mien, a form
of Mahesvara, or Siva, as destroyer. Another in-
terpretation says he is a union of Mah^ala, Vaisra-
vana, and a Gandharva.
— - The three subversions or subverters :
(evil) thoughts, (false) views, and (a deluded) mind.
The three after death remainders, or
continued mortal experiences, of Sravakas and prat-
yekabuddhas, who mistakenly think they are going
81
of omega, iniplying finality, or nirvana. | IS ^
Hi pg The Brahman who begged one of Sariputra’s
eyes in a former incarnation, then trampled on it,
causing Saripntra to give up his efforts to become
a bodhisattva and turn back to the Hinayana.
I To beg for food, one of the twelve dhutas
prescribing outward conduct of the monk ; mendi-
cancy is the jE right livelihood of a monk, to
work for a living is ^ an improper life ; mendi-
cancy keeps a monk humble, frees him from the
cares of life, and offers the donors a field of blessed-
ness ; but he may not ask for food. \ ^ VS
The four divisions of the mendicant’s dole ; to pro-
vide for (1) fellow religionists, (2) the poor, (3) the
spirits, (4) self.
Yli, a preposition, in, at, etc., similar to
In 1 ^ H and the next it is used in error
for kan ; Kancana-mala, a hair circlet or ornament
of pure gold; name of the wife of Kunala, noted
for fidelity to her husband when he had been dis-
graced. I ^ ^ ; I ^ II Kunjara. Name of a
free. 1 a ; I it ; I ® ; \ M ; $$ ; M fi' ;
fn IH 5 ^ ti ^ Kustana, or Khotan,
in Turkestan, the principal centre of Central Asian
Buddhism until the Moslem invasion. Buddhism
was introduced there about 200 b.c. or earlier. It
was the centre from which is credited the spread of
Mahayanism, v. g fg 12.
t Gone, lost, dead, ruined ; not. [ ^ ®
The things left behind at death by any one of the
five orders of monks or nuns ; clothing, etc., being
divided among the other monks or nuns ; valuables
and land, etc., going to the establishment. | ^
Dead ; the dead, j ^ The soul of the dead.
All, everybody, common, ordinary. [ The
ordinary practising monk as contrasted with the
^ ff” the holy monk who has achieved higher merit.
I * ; mm ; m ms mu it m; m m s m
ft 1} ip Balaprthagjana. Everyman, the worldly
man, the sinner. Explained by ^ ^ or jg ^ ^
one who is born different, or outside the Law of the
Buddha, because of his karma. I ^ + g
The serious misfortunes of the sinful man in whom
the Alaya-vijnana, the fundamental intelligence,
or life force, of everyman, is still unenlightened ;
they are compared to ten progressive stages of a
dream in which a rich man sees himself become
poor and in prison. ] (^) ^ The common under-
lying nature of all men; also called ^ ^
I /b Common men, or sinners, also believers in
Hinayana; also the unenlightened in general.
I /b A The eight subverted views of common
men and Hinayanists— -counting the impermanent
as permanent, the non-joy as joy, the non-ego as ego,
the impure as pure ; the really permanent as imper-
manent, the real joy, the true ego, the real purity
as non- joy, non-ego, impurity; cf. pg 1 g®
Ordinary, or worldly teachers unenlightened by
Buddhist truth. | Desires or passions of the
unconverted. | ^ Common, ignorant, or uncon-
verted men. | ^ The anxieties of common or
unconverted men. | The ordinary blessedness
of devas and men as compared with that of the
converted. | ® Common seed, ordinary people.
I ^ The practices, good and evil, of common, or
unconverted men. [ |i Sinners and saints. | | — ;
I 1 ^ n Sinners and saints are of the same funda-
mental nature. I [ [^ ® ih This world, where
saints and sinners dwell together ; one of the Then-t‘ai
H db* I iH Ordinary knowledge, worldly know-
ledge, that of the unenlightened by Buddha. | ^
The common mortal body, the ordinary individual.
A blade, a sword ; to kill. ( (or ^IJ) ^
Asipattravana ; the forest of swords, where every
leaf is a sharp sword, v.
Sahasra. A thousand. 1 H Yf 3£ + A The
1,250, i.e, the immediate disciples of Buddha’s dis-
ciples, all former heretics converted to Buddha’s truth.
\ H 'S ^ or M) The 1,200 merits
of tongue, ear, or mind, in the Lotus Sutra, f
The thousand Buddhas. Each of the past, present,
and future kalpas has a thousand Buddhas ; Sakya-
muni is the fourth ” Buddha in the present kalpa..
The 1 I ® professes to give their names. | fL
The thousand-petalled lotus on which sits Locana
Buddha, each petal a transformation of Sakyamuni ;
Locana represents also the Sangha, as Vairocana.
represents the Dharma. | jiXi ^ The thousand
‘‘suchnesses” or characteristics, a term of the
T‘ien-t‘ai sect. In each of the ten realms -f* from
Buddha to purgatory, the ten are present, totalling
one hundred. These multiplied by the ten categories
of existence make a thousand, and multiplied by the
three categories of group existence make 3,000.
I ("f iS) ; "P ^ A 5^ A ^
The thousand-hand Kuan-yin, see below. There are
various sutras associated with this title, e.g. | |
an abbreviation of i I =p 0S: M ifr ^ ^ ^ A
• • • P6 M ^ ; Q'lso I I or g an abbrevia-
tion of ^ PflJ >fSp I I . . . ^ ; it is also
caUed I I pg P jg and | | iS H fi ® ; there
are many others, e.g. I | | | H -ffi: ^ ^
m m m Mr m ^rid \ i i \ m ± m m mm
A ^ * PS ^ ;g M both idem I I ^ PB
m M # which is the Avalokitesvara-padma-
82
jala-mula-tantra-nama-dliarani. | ^ ^ ^ ^
Sahasrabhuja-
sabasranetra. One of the six forms of Kuan-
yiii with a thousand arms and a thousand eyes.
The image usually has forty arms, one eye in
each hand ; and forty multiplied by twenty-five is
the number of regions in this universe. For the
~ + A ^ or retinue, the maridala and signs
V. ^ ^ ig. I PJ PI The gate of understanding
of the thousand laws — the second stage of a bodhi-
sattva’s study and attainment. | Bingheul. ^
Mingbulak. A lake country 30 li E. of Talas. | ■§■
^ The Buddha Locana seated on a lotus of a
thousand petals, each contaniing myriads of worlds ;
in each world is Sakyamuni seated under a bodhi-
tree, all such worlds attaining bodhi at the same
instant ; see above. | ^ The Deva with 1,000
eyes, epithet of Indra, ^ | J| g The throne
of a thousand petals, i.e. that of Locana Buddha ;
see above. | H Sahasrara ; the thousand-
spoked wheel sign, i.e. the wrinkles on the soles of
a cakravarti, or Buddha. | gfli (or Master
of a thousand sastras — a title of Nagarjuna and of
Vasubandhu. ( H The thousand-li colt, a name
for Hsiian-tsang.
X A fork, forked ; to fold, folded. | ^ The
palms of the hands together with the fingers crossed
forming ten. Also, the palms together with the middle
fingers crossing each other, an old Indian form of
greeting. In China anciently the left hand was folded
over the right, but with women the right band was
over the left. In mourning salutations the order
was reversed. | ^ Ksana, an instant, a moment ;
also_ ^IJ j. I ^ Ksama, v. -gl | Ksaya,
diminish, decay, end ; v. •£ .
D Mukha, the mouth, especially as the organ of
speech. are the three media of corruption,
body or deed, mouth or word, and mind or thought.
I If ; IS Oral transmission. | One
of the eleven heretical sects of India, which is said
to have compared the mouth to the great void out
of which all things were produced. The great void
produced the four elements, these produced herbs,
and these in turn all the living ; or more in detail
the void produced wind, wind fire, fire warmth, warmth
water, water congealed and formed earth which pro-
duced herbs, herbs cereals and life, hence life is food ;
ultimately all returns to the void, which is nirvana.
I I W ; H ;;^j Sift Exponents of the above
doctrine. | p[I The mouth sign, one of the fourteen
symbols of q.v. | fp Harmony of mouths
or voices, unanimous approval. \ gg The four evils
of the mouth, lying, double tongue, ill words, and
^aggeration ; cf. + j ^ ^ ^ One of the
m Secret or magical words, either definite formu-
las of the Buddha or secret words from his dharma-
kaya, or spirit. | Patience of the mouth, uttering
no rebuke under insult or persecution ; there are
sMarly ^ ] and ;t I- i S ; Sf H One of the
.n H. (1) The work of the mouth, i.e. talk, speech.
(2) The evil karma produced by the mouth, especially
from lying, double-tongue, ill words, and exaggera-
tion. I H ^ The offering of the praise or worship
of the lips ; also M | and ::t I I I- | ;
^ ® Esoteric commentary or explanation of two
kinds, one general, the other only imparted to the
initiated. 1 ^ Invocation. | | H ^ The samadhi
in which with a quiet heart the individual repeats
the name of Buddha, or the samadhi attained by such
repetition. | ^ Orally transmitted decisions or
instructions. [ ; E Hi H One of the H
The wheel of the mouth, or the wheel of the true
teaching; Buddha’s teaching rolling on every-
where, like a chariot-wheel, destro ying misery,
i ® If Mouth meditation, i.e. dependence on
the leading of others, inability to enter into personal
meditation.
zh Bhu ; bhumi ; prthivi. Earth, locality, local,
I fife # The local guardian deity of the
soil or locality, deus loci ; in the classics and govern-
ment sacrifices known as it ; as guardian deity of
the gra,ve ^ ±. The ± ^ is the shrine of
this deity as ruler of the site of a monastery, and
is usually east of the main hall. On the 2nd and 16th
of each month a ± H, or reading of a sutra
should be done at the shrine. | ^ 75 Jjl
M ^ ^ Sanaiscara. Saturn. Sani, the Hindu ruler
of the planet, was “ identified with the planet itself ”
[Eitel] I ^ Tibet. | # ; | | to ^ The
putting of earth on the grave 108 times by the
Shingon sect ; they also put it on the deceased’s
body, and even on the sick, as a kind of baptism
for sin, to save the deceased from the hells and
base reincarnations, and bring them to the Pure
Land. | H H ^ Sthtilatyaya. Serious
I ^ SB earthen loaf, i.e. a grave ; but
± ft I # A&ka is said to have become
king as a reward for offering, when a child in a
previous incarnation, a double-handful of sand as
wheat or food to the Buddha.
db A gentleman, scholar, officer. | ^ v. ^ ^ ^
Purusa. J ^ ^ One of the eight heterodox views,
I.e. the pride arising from belief in a purusa, ® Ml ^
q.v. I ^ ^ Smasana. A crematory ; a burial place
for remains from cremation. A grave : v -P ■Si
The form is doubtful. > 31 SS m-
83
Evening. | The evening service, as H
IS the morning service.
iK Maha. ^ ^ ^ . Great, large, big ; all-
pervading, all-embracing ; numerous ^ ; surpassing
m I mysterious ; beyond comprehension pJ
m m ; omnipresent ^ M ^ The elements,
or essential things, i.e. (a) = ^ The three all-per-
vasive qualities of the q.v. : its ^ sub-
stance, form, and functions, v. ^ |§-. (j) gg ^
The four tanmatra or elements, earth, water, fire air
(or wind) of the M (c) 5E ± The five, i.e.
tlie last four and space v. g ^ ^
The six elements, earth, water, fire, wind, space (or
ether), mind g^. Hinayana, emphasizing imperson-
^ considers these six as the elements
of all sentient beings; Mahayana, emphasizing the
unreality of all things counts them as elements,
but fluid in a flowing stream of life, with minrl ||^
dominant ; the esoteric sect emphasizing non-
production, or non-creation, regards them as uni-
versal and as the Absolute in differentiation, (e)
iz The ^ adds ^ perception, to the
SIX above named to cover the perceptions of the
six organs
± H ^ Mahasammata. The first of
the five kings of the Vivarta kalpa ()^ ^ S 5 ),
one of the ancestors of the Sakya clan.
W * dF I® Avantikas. The
great school of the son who “could not be aban-
doned (a subdivision of the Saihmatiyas — ^ ig)^
whose founder when a newborn babe was abandoned
by his parents.
The two great character-
If ^ 'tt no sense of shame
A: ^ # ifi S
istics of the evil state, ^
or disgrace, shameless.
I Mahayana ; also called _t I ; ii' I-
g h ^ ± 1 ; li ± J: I ; gg | ^ ^ i !
^ ^ ^ flf The great yana, wain, or
conveyance, or the greater vehicle in comparison
with the /]>. I Hinayana. It indicates Universalism,
or Salvation for all, for all are Buddha and will
attam bodhi. It is the form of Buddhism prevalent
m Tibet, Mongolia, China, Korea, Japan, and in
other places in the Far East. It is also called Korthern
Buddhism. It is interpreted as iz M. tlie greater
teaching as compared with /B the smaller, or
inferior. Hinayana, which is undoubtedly nearer to
the original teaching of the Buddha, is unfairly
described as an endeavour to seek nirvapa through
an ash-covered body, an e.xtingui.shed intellect, and
solitariness ; its followers are .sravakas and pratyeka-
bucldlbES (i.6. tijosc wlio arc striving for tlicir own
deliverance through ascetic works). Mahayana, on
the other hand, is described as seeking to find and
extend all knowledge, and, in certain schools, to
lead all to Buddhahood. It has a conception of
an Eternal Buddha, or Buddhahood as Eternal
(Adi-Buddha), but its especial doctrines are, mter alia,
(a) the bodhisattvas ^ ^ , i.e. beings who deny them-
selves final Nirvana until, according to their vows,
they have first saved all the living ; (b) salvation
by faith in, or invocation of the Buddhas or bodhi-
sattvas ; (c) Paradise as a nirvana of bliss in the
company of Buddhas, bodhisattvas, saints, and
believers. Hinayana is sometimes described as g f ij
self-benefiting, and Mahayana as g fij fij self-
benefit for the benefit of others, unlimited altruism
and pity being the theory of Mahayana. There is a
further division into one-yana and three-yanas ;
the triyana may be &avaka, pratyeka-buddha, and
bodhisattva, represented by a goat, deer, or bullock
cart ; the one-yana is that represented by the Lotus
School as the one doctrine of the Buddha, which had
been variously taught by him according to the
capacity of his hearers, v. 5 ^ Though Maha-
yana tendencies are seen in later forms of the older
Buddhism, the foundation of Mahayana has been
attributed to Nagarjuna f| “ The charac-
teristics of this system are an excess of transcendental
speculation tending to abstract nihilism, and the
substitution of fanciful degrees of meditation and
contemplation (v. Samadhi and Dhyana) in place
of the practical asceticism of the Hinayana school.”
[Eitel 68-9.] Two of its foundation books are the
^ and the ^ H but a large
number of Mahayana sutras are ascribed to the
Buddha.
The two Mahayana
of Buddhahood : ( 1 ) that of natural purity, for every
one has the inherent nature; ( 2 ) that attained by
practice.
The Mahayana good roots
realm, a name for the Amitabha Pure-land of the
West.
A: * 0 * The four fruits, or bodhisattva
stages in Mahayana, the fourth being that of a
Buddhaj ^ |Ig srota-apanna, ^
sakrdagamin, pS]" gji anagamin, and H #. ®
arhan. This is a category,
84
scribed as.
aaa cause ” is variously de-
the mind of enlightenment ^ ^ 5
or the reality behind all things ^ ^ /fe.
Maliayana-fundament title of
^ ^ K^uei-cM, a noted disciple of Hsiiamtsang ;
known also as ^ ^ ^ gf.
:k H # idem ^ ^ 8 the Lotus
sutra.
Mahayana-deva ”5 a title given to
5: ^ Hsuaii-tsang, who was also styled :jfc ^ ^
Moksa-deva.
7J^ The school of Mahayana, attributed
to the rise in India of the Madhyamika, i.e. the
M H school ascribed to Nagarjuna, and
the Yoga ^ or Dharmalaksana ;f;g school,
the other schools being Hinayana. In China and Japan
"tke {i. ^ and ^ are classed as Hinayana, the
rest being Mahayana, of which the principal schools
^re ^ ii, H m, m ±,
S q.v.
The mind or heart of the Mahayana ;
seeking the mind of Buddha by means of Maha-
yana.
. , _ The commands or prohibitions for
^dhisattvas and monks, also styled ^ g | ;
n ^ I ; HI I and other titles according
to the phool. The ^ S gi'V'es ten weighty
prohibitions and forty-eight lighter ones; v. also
I I I
:»c SI ^ f® * The sutras and
scriptures of the Mahayana, their doctrines being
jE square and correct and 2 p ^ for all equally,
or universal.
^ fUll ^ Pfl ^ Vimsa-
tikavijnaptiraatratasiddhi-sastra. A title of one of
tkree treatises by Vasubandliu, tr. a.d. 508-635,
:A: Pt st tr. 557-569, and Pf ^ Zl +
the other two.
ic ^ It and I I U ^ M. V.
if
Uli J: ^ The supreme Mahayana
truth, according to the , is that of ultimate
reality in contrast with the temporary and apparent ;
also reliance on the power of the vow of the bodhi-
sattva.
M Ip :;k it The, Mahayana great
moral law involving no external action * a Then-t'ai
expression for the inner change which occurs in the
recipient of ordination ; it is the activity within ;
also i II I HI ^
yk /^iti The lands wholly devoted to
Mahayana, i.e. Gliina and Japan, where in practice
there is no Hmayana.
. , . _ , Mahayana sutras, the Sutra-pitaka.
Discourses ascribed to the Buddha, presumed to be
written in India and translated into Chinese. These
are divided into five classes corresponding to the
Mahayana theory of the Buddha’s life : ( 1 ) Avataiii-
saka, 0 H, the sermons first preached by Sakyamuni
after enlightenment ; ( 2 ) Vaipulya, ^ ; ( 3 )
Prajna Paramita, ^ ^ ; (4) Saddharma Pundarika,
^ ^ ; and last (5) Mahaparinirvana, |g Another
list of Mahayana sutras is ^ ® ^ ; iz M I
^ Mand H. The sutras of Hmayana are given
as the Agamas etc.
- f .. .^1^ -l-f*
yy MX ^ BBB Mahayanasutra -
larhkara-tika. An exposition of the teachings of the
Vijnana-vada School, hy Asanga, tr. a.d. 630-3 hy
Prahhakaramitra. 13 chuan.
^ BBB Mahayana - OTaddhotpada-
sastra, attributed to Asvaghosa j|| b| (without
si^cient evidence), tr. by Paramartha a.d. 563 and
Siksananda between 695—700; there are nineteen
commentaries on it. It is described as the founda-
tion work of the Mahayana. Tr. into English by
Timothy Richard and more correctly by T. Suzuki
as The Awakening of Faith
^ nTO Abhidharma of the Mahayana, the
collection of discourses on metaphysics and doctrines.
A ^ M Vimalakirti-nirdesa-sutra,
is the Sanskrit title of a work of which there exist
six translations, one made by Upaffinya a.I). 502-557.
85
or
- (B For the sake of a great cause,
because of a great matter— -the Buddha appeared,
i.e. for changing illusion into enlightenment. The
Lotus interprets it as enlightenment ; the Nirvana
as the Buddha-nature ; the |fi g ^ ^ as the joy
of Paradise.
^ ^ Sealed with the sign of man-
hood, i.e, of the religious life.
;kiili Maha,rsi. Great sages, applied to Buddhist
saints^ as superior to ordinary “ immortals ” ; also
to sravakas, and especially to Buddha; | |
are the Buddha’s law^s or commands. Vasistha
fL M ^vas one of the seven rsis iz flli of
Brahmanic mythology.
A title of the esoteric sect for their
form of Buddha, or Buddhas, especially of Vairocana
of the Vajradhatu and Sakyaniimi of the Garbha-
dhatu groups. Also, an abl3reviation of a dharani
as is I I I of a siitra, and there are other | [ |
scriptures.
world ; also
Ended, finished ; dead to the
M M-
:k a (*) Great or firm faith in, or surrender
to Buddha, especially to Amitabha. | | | ^ A heart
of faith great as the ocean.
A fully ordained monk, i.e. a bhiksu as
contrasted with the sramana. | | The Director
or Pope of monks ; an office under Wn-ti, a.d. 502-
650, of the Liang dynasty, for the control of the
monks. Wen Ti, 560-7, of the Ch An djmasty appointed
a I i ^ or Director over the monks in his capital.
^ 7C SilJ 3E The great commander,
one of the sixteen 5 q.v., named Afavika l^fij [Fg
^ ^ (or or •^). There are fom* sutras, chiefly
spells connected with his cult.
± it m 3E The Great-Light hling-wang,
Sakyamuni in a previous existence, when king of
Jambudvipa, at Benares. There his white elephant,
stirred by the sight of a female elephant, ran away
with him into the forest, where he rebuked his
mahout, who replied, “I can only control the body
not the mind, only a Buddha can control the mind.’’
Thereupon the royal rider made his resolve to attain
bodhi and become a Buddha. Later, he gave to all
that asked, finally even his own head to a Brahman
who demanded it, at the instigation of an enemy king,
I 1 Abhasvara. The third of the celestial
regions in the second dhvana heaven of the form
realm ; v. H || f j The great light
shining everjnvhere, especially the ray of light that
streamed from between the Buddha’s eyebrows, re-
ferred to in the Lotus siitra. | j | j H ^ One
of the six forms of Kuan-yin.
^ Maha-cundl, a form of Euan-yin.
There are dharapis beginning with the name Cundl.
Mahakalpa. The great kalpa, from the
beginning of a mii verse till it is destroyed and
another begins in its place. It has four kalpas or
periods known as ffivarta ^ | the creation period ;
vivarta-siddha | the appearance of sun and
moon, i.e. light, and the period of life, human and
general ; sariivarta | or ^ | destruction first
by fire, then water, then fire, then deluge, then a
great wind, i.e. water during seven small kalpas,
fire during 56 and wind one, in all 64 ; samvartat-
thahi I total destruction gradually reaching
the void. A great kalpa is calculated ' as eighty
small kalpas and to last 1,347,000,000 years. | ( ^ ^
Kapphipa or Mahakapphipa v. ^ ^
* EE King Powerful, noted for his un-
stinted generosity. Indra to test him appeared as
a Brahman and asked for his flesh ; the king un-
grudgingly cut off and gave him his arm. Indra
was then Devadatta, King Powerful was Sakya-
muni ; V. ^ H IS Y- 11^ ii] The mighty
“■ diamond ” or Vajra-maharaja in the Garbhadhatu
group, a fierce guardian and servant of Buddhism,
see below.
Aryasura. Also H The great brave,
or Arya the brave. An Indian Buddhist author
of several wmrks. | | ^ A guardian ruler
in the Garbhadhatu group called Mahanila, the
Great Blue^ Pearl, or perhaps sapphire, which in
some way is associated with him.
^ ^ P^lJ Another name for ^ ^ ,
one of the incarnations of Vairocana represented
with twelve arms, each hand holding one of his
symbols. Also ^ ^
(3
) Mahasthama or Maha-
sthamaprapta M M M A Bodhisattva repre-
senting the Buddha-wisdom of Amitabha ; he is
on Amitabha’s right, with Avalokitesvara on the left.
86
They are ^called the three holy ones of the western
region.; : He has, been doubtfully identified with '
Maudgalyayana. Also ^ 31 . | | The Buddha
of mighty power {to heal and save), a Buddha’s
title.
Vairocana.
Greatly zealous and hold — a title of
izit The transforming teaching and work of
a Buddha in one lifetime.
A major chiliocosm, or uni-
verse/ of 3,000 great chiliocosms, v. H ^
A temple and its great bell in Lhasa,
Tibet, styled ^ fijj, built when the T‘ang
princess became the wife of the Tibetan king
Ts'an-po and converted Tibet to Buddhism.
"a The good-fortune devis, and
also devas, also called ^ concerning whom
there are several sutras. | ! | ^ idem ^ isj
I I I ^ # M The sixth bodhisattva in the second
row of the Garbhadhatu Kuan-yin group. | | ^
PjJ ^ M The fifth ditto, j ] [ @ ^ ^ The sixth
in the third row.
^ MaMraurava. The hell
of great wailing, the Mth of the eight hot hells. Also
® 1 ^-
^ ^ Great monk, senior monk, abbot;
a monk of great virtue and old age. Buddhosingha,
ft H ® Fo-t'u-ch‘eng, who came to China a.b. 310,
was so styled by his Chinese disciple ^ f|
Shih-tzu-Iung. | [ H Dipamkara. The Buddha
of burning light, the twenty-fourth predecessor of
Sakyamuni, a disciple of Varaprabha ; v. and
In the Lotus sutra he appears from his nirvana
on the Vulture Peak with Sakyamuni, manifesting
that the nirvana state is one of continued
existence.
it The great order, command, destiny, or
fate, i.e. life-and-death, mortality, reincarnation.
* a ?! E ^ M. @ ^ The catalogue
in 14 chiian of the Buddhist scriptures made under
the Empress Wu of the T'ang dynasty, the name
of which she changed to Chou.
ic PO (0S) The larger, or fuller edition of a
canonical work, especially of the next. | | jiS ^
■ M; ^ If is ^ m ^ M The Mahaprajna-
paramita sutra as tr. by Kumarajiva in 27 chiian, in
contrast with the 10 chiian edition.
® ® Great ! the robe of de-
liverance — ^verses in praise of the cassock, from the
# ^ on initiation into the order.
ft mm A catalogue of the Buddhist
library in the T'ang dynasty a.d. 664. [ | ® |£
The Record of Western Countries by Hsiian-tsang
of the T'ang d 5 masty; v. ®.
it mm The great benefit that results from
goodness, also expressed as | | ;:^ fij implying
the better one is the greater the resulting benefit.
! 1 fil S The ten mental conditions for cultivation
of goodness, being a part of the forty-six methods
mentioned in the ^ 4 ; faith, zeal, renunciation,
shame (for one’s own sin), shame (for another’s sin),
no desire, no dislike, no harm, calmness, self-control.
it i I ^ Well acquainted with the
good ; great friends.
Daksina, v.
0 Pt It JM The throne of Indra, whose
throne is four-square to the universe ; also ^ij
It J®* MM:® Indra-altar of square shape.
He is worshipped as the mind-king of the universe,
all things depending on him.
^ M Great and perfect enlightenment,
Buddha-wisdom. | i M 1? Great perfect mirror
wisdom, i.e. perfect all-reflecting Buddha-wisdom.
1 I I I f| A meditation on the reflection of the
perfect Buddha-wisdom in every being, that as an
image may enter into any number of reflectors, so
the Buddha can enter into me and I into him \ ^
A.
A: Great earth, the whole earth, everywhere,
all the land, etc. [ | (fi) Ten bodhisattva bhumi,
or stages above that of ^ ^ in the ^ H- 4,
and the mental conditions connected with them.
A 14 is defined as good and evil, the associa-
tion of mind with them being by the ten methods of
m> m h m m-
it
3p Hignaga, or Maha-Digna^ known
^ Jina, founder of the medieval school of
Buddhist logic about the fifth century a.b. His works
are known only in Tibetan translations. [Winternitz.]
87
:k Jfi
A great altar, the chief altar.
± Mahasattva. gg 1: A great being, noble,
a leader of men, a bodhisattva ; also a OTavaka,
a Buddha ; especially one who g fij fij benefits
himself to help others. | | ^ Bamboo slips used
before Kuan-yin when the latter is consulted as an
oracle.
The great night, i.e. that before the
funeral pyre of a monk is lighted ; also it | ; |.
yC The great dream, “ the dream of life,”
this life, the world.
Mahadeva. (1) A former
incarnation of Sakyamuni as a Cakravartl. (2) A title
of Mahesvara. (3) An able supporter of the Maha-
sanghikah, whose date is given as about a hundred
years after the Buddha’s death, but he is also de-
scribed as a favourite of Afoka, with whom he is
associated as persecutor of the Sthavirah, the head
of which escaped into Kashmir. If from the latter
school sprang the Mahayana, it may account for the
detestation in which Mahadeva is held by the Maha-
yanists. An account of his wickedness and heresies
is given in M 12 3 and in ^ 99.
(1) A monastery of the Manichsean
sect, erected in Ch‘ang-an during the T‘ang dynasty
by order of the emperor T‘ai Tsung a.d. 627-650 ;
also ^ ^ (2) A Nestorian monastery
mentioned in the Christian monument at Sianfu.
Elder sister, a courtesy title for a lay
female devotee, or a nun.
Mahatejas. Of awe-inspiring power,
or virtue, able to suppress evil-doers and protect
the good. A king of garudas, v. Title of a
■p i protector of Buddhism styled | ( | ^ ;
111#; 1 I I Ji BS 3E ; there
are symbols, spells, esoteric words, sutras, etc., con-
nected with this title.
The great Brahmana, applied
to the Buddha, who though not of Brahman caste
was the embodiment of Brahman virtues. | | 1 j
A sutra dealing with this aspect. g gj | | |
The great reliable Brahmapa, i.e. Sakyamuni in a
previous life when minister of a country; there is
a sutra of this name.
3E The mayura, or “ peacock ”
3E. V. Jh ^ 3E!- There are seven sets of spells
connected with him.
Mahendra, or Mahendrl, or
Eajamahendri. A city near the mouth of the God-
avery, the present Rajamundry. | | ^ The great
comforter, or pacifier— a Buddha’s title.
^ ^ ^ ^ Great insight, great wisdom,
great pity, the three virtues H ^ of a Buddha
by which he achieves enlightenment and wisdom
and saves all beings.
ic M M The samadhi which the Tathagata
enters, of perfect tranquillity and concentration
with total absence of any perturbing element ;
also parinirvana. Also | | ^ ; | | ^ H
ilfe- I I The great tranquil or nirvana
dharma-king, i.e. Vairocana. ] | ^ Parinirvana ;
the great nirvana.
The grove of great cold, Stavana,
i.e. burial stupas, the graveyard.
St Great Jewel, most precious thing, i.e.
the Dharma or Buddha-law ; the bodhisattva;
the fire-altar of the esoteric cult. | j The “ great
precious region ”, described in the H sutra as
situated between the world of desire and the world
of form. 1 I J® /S The great precious mani, or
pure pearl, the Buddha-truth. | [ fj-. ^ Maharatna-
dharma-raja. Title of the reformer of the Tibetan
church, founder of the Yellow sect, b. a.d. 1417,
worshipped as an incarnation of Amitabha, now
incarnate in every Bogdo gegen Hutuktu reigning in
Mongolia. He received this title in a.d. 1426. v.
^ ^ U Tsong-kha-pa. | | The “ great precious
ocean” (of the merit of Amitabha). | | ^ ^
Maharatnakuta-sutra. Collection of forty-nine sutras,
of which thirty-six were translated by Bodhiruci and
collated by him with various previous translations.
11^ The great precious flower, a lotus made of
pearls. 1115 King of jewel-lotuses, i.e. the
finest of such gem-flowers. | | I I ® A throne
of such. I I ^ The great precious treasury, con-
taining the gems of the Buddha-truth.
.- f ^ ..HK,
Tv Mahavihara. The Great Monastery,
especially that in Ceylon visited by Fa-hsien
about A.D. 400, when it had 3,000 inmates ; v.
The great guide, i,e. Buddha, or a
B'odhisattva, . .
4' — ^ The two vehicles, Mahayana
and Hlnayana ; v. ^ and /J^ ^ .
m Great teacher, or leader, one of the ten
titles of a Buddha.
Great magician, a title given to a
Buddha.
X K m Great leader across mortality to nir-
vana, i.e. Buddha, or Bodhisattva.
Hi of great, wide wisdom
in the Tripitaka, a title of Amogha pg* g f
7c ^ Bhadanta. ^ ® PS Most virtuous, a
title of honour of a Buddha ; in the Vinaya applied
to monks.
* 1J The great mind and power, or wisdom
and activity of Buddha. 1 j ^ Great mind ocean,
i.e. omniscience.
Invoking Buddha with a loud voice ;
meditating on Buddha with continuous concentration.
^ # The monk Ta-chih who sacri-
ficed himself on the pyre, and thus caused Yang Ti
of the Sui dynasty to withdraw Hs order for dis-
persing the monks.
The great realm for learning
patience, i.e. the present world.
7: lit The Lord of great grace and
teacher of men, Buddha.
TcS ^ The great wild elephant, i.e. the un-
tamed heart.
Mahakaruna, '' great pity ” ; i.e. greatly
pitiful, a heart that seeks to save the suffering *
applied to all Buddhas and bodhisattvas ; especially
to Kuan~yin. 1 | H ^ The samadhi of great
pity, in which Buddhas and bodhisattvas develop
their great pity. | | ^ ^ Vicarious suffering
(in purgatory) for all beings, the work of bodhi-
sattvas. The same idea in regard to Kuan-yin is
conveyed in j | ^ (J4) i 1 /n Another
name of the ^ ^ or PB ■ ^ containing
a spell against lust. | | The altar of pity,
a term for the Garbhadhatu mancjala, or for the
^akyamuni group. | | ^ The bow of great
pity. Pity, a bow in the left hand; wisdom
an arrow in the right hand. | | H A ^ The
thirty-two or thirty-three manifestations of the All-
pitiful Kuan-yin responding to every need. | i ^ ^
Great pity imiversally manifested, i.e. Kuan-yin, who
in thirty-three manifestations meets every need.
M ^ ]|15 The samadhi of Maitreya.
I 1 Mahakaruna-pundarika sutra, tr. by Naren-
draya&s and Dharmaprajna A.n. 552, five books.
I I The great pitiful one, Kuan-yin. 1 i ^
The womb — store of great pity, the fundamental
heart of bodhi in all; this womb is likened to a
heart opening as an eight-leaved lotus, in the centre
being Vairocana, the source of pity. | | ( | |) ^
^ The mandala of the above. | 1 1 | H
The samadhi in which Vairocana evolves the group,
and it is described as the mother of all Euddha-
sons ’h I 1 ^ ^ Kuan-yin, the Bodhisattva of
great pity. 1 | (tfi:) W Kuan-yin, the greatly
pitiful regarder of (earth’s) cries. | I 11 ^ PI
A degree of samadhi in which Vairocana produced
the Bodhisattva Vajrapala ^ ^ ^ who
protects men like a helmet and surrounds them
like mail by his great pity. | 1 M H The greatly
pitiful icchantikah, who cannot become a Buddha
till his saving work is done, i.e. Kuan-yin, Ti-tsang.
AM Great mercy, or compassion. 1 1
Great mercy and great pity, characteristics of Buddhas
and bodhisattvas, i.e. kindness in giving joy and
compassion in saving from suffering. It is especially
applied to Kuan-yin. | | The honoured one
of great kindness, Maitreya. | \ g, ^ The monastery
of Great Kindness and Grace ”, built in Ch'ang-an
by the crown prince of T^ai Tsung a.d. 648, where
Hsiian-tsang lived and worked and to which in
652 he added its pagoda, said to be 200 feet high,
for storing the scriptures and relics he had brought
from India. | [ | | H U ''Tripitaka of the
Ta T'zii En Ssii” is one of his titles.
7c
The director or fosterer
of pity among all the living, i.e. the fifth in the
^ M court of the Garbhadhatu group. Also
± M mi M m m B mi m ± ^ wi
His Sanskrit name is translit. ^ ti f a 4 m s
89
The general meaning or summary of a
•siitra or, sastra. Also, the name of ,a youth, a former
mcarnation of the Bndclha ; to save his nation from
their poverty, he plunged into the sea to obtain
a valuable pearl from the sea-god who, alarmed by '
the aid rendered by India, gave up the pearl ; v,
1 1 m tr. by Guiiabhadra of the Liu Sung dynasty,
1 cliiian.
Ac Mahaprajapati, ff ^ ® ^ ii
Gautama’s aunt and foster-mother, also styled
Gotaini. or .Gaiitami, the first woman received into
the order. There 'are sutras. known by her name.
cAc ^ is also a name for the sea-god.
The great worshipful — one of the
ten titles of a Buddha.
A general assembly. [ | ^ The general
assembly (of the saints). '
Ac MulmlciraPtliila, jinT {R M
(or 11;) III, an eminent disciple of fSakyainuni,
maternal uncle of Saripiitra, reputed author of the
Samgitiparyaya sastra.
A: Ml The ‘‘greatly ignorant”, name of a
monastery and title of its patriarch, of the Ch‘an
(Zen) or intuitive school.
±m Mahamati M M M M- (i) Great
wisdom, the leading bodhisattva of the Lankava-
tara sutra. (2) Name of a Hangchow master of the
Ch‘an school, ^ ^ Tsung-kao of the Sung dynasty,
whose works are the | | g:. (3) Posthumous title
of — I-hsing, a master of the Ch‘an school, T‘ang
dynasty. | \ JJ pp The sign of the great wisdom
sword, the same esoteric sign as the ^ pp and
^ pp. There are two books, the abbreviated titles
of which are [ | ^ and its supplement the
li ^
Mahasarhbhava. Great completion. The
imaginary realm in which (in turn) appeared 20,000
kotis of Buddhas all of the same title, Bhismagarjita-
ghosasvararaja.
The complete commandments of Hina-
yana and Mahayana, especially of the latter.
Ac ^ The greater self, or the true personality
^ Hinayana is accused of only knowing and
denying the common idea of a self, or soul, whereas
there is a greater self, which is a nirvana self. It
especially refers to the Great Ego, the Buddha, but
also to any Buddha; v. At 0 IS L etc., and
Siidana, (or
i.e. ^a^-^amuni as a prince ,in a former life, .when he
forfeited the tliroiie by his generosity.
great all-embracing receiver-
a title of m Buddha, especially Aniitablia. ,
' j/C ' The great teaching. (1) That of the
Buddha. (2) Tantrayana. The mahatantra, yoga,
yogacarya, or tantra school which claims Samanta-
bhadra as its founder. It aims at ecstatic union
of the individual soul with the -world soul, Bvara.
From this result the eight great powers of Siddhi
(Asta-mahasiddhi), namely, ability to (1) make one’s
body lighter (lagliiman) ; (2) heavier (gariman) ;
(3) smaller (animan) ; (4) larger (mahiman) than
anything in the world ; (5) reach any place (prapti) ;
(6) assume any shape (prakamya) ; (7) control all
natural laws (isitva) ; (8) make everything depend
upon oneself (vasitva) ; all at will (v. ^ and
^ Jg^), By means of mystic formulas (tantras
or dharanis), or spells (mantras), accompanied by
music and manipulation of the hands (mudra), a
state of mental fixity characterized neither by thought
nor the annihilation of thought, can be reached. This
consists of six-fold bodily and mental happiness
(yoga), and from this results power to work miracles.
Asanga compiled his mystic doctrines drea a.d. 500.
The system was introduced into China a.b. 647 by
Hsiian-tsang’s translation of the Yogacarya-bhumi-
^astra Sk §D life I v. On the basis of this,
Amoghavajra established the Chinese branch of the
school A.B. 720 ; v. m This was popularized
by the labours of Vajrabodhi a.b. 732 ; v. ^ .
I 1 g idem ^ If | [ The net
of the great teaching, which saves men from the sea
of mortal life.
Mahopaya ; the great appropriate
means, or expedient method of teaching by buddhas
and bodhisattvas ; v, ;;Ar
M Mahavaipulya ; cf. [ | ^ The great
Vaipulyas, or sutras of Mahayana, ^ and ^
are similar in meaning. Vaipulya is extension,
spaciousness, widespread, and this is the idea ex-
pressed both in ^ broad, widespread, as opposed
to narrow, restricted, and in ^ levelled up, equal
everywhere, universal. These terms suggest the
N
90
broadening . of the basis, of B'iiddMs.in,,, as is found,
in Mahayana. The Vaipulya works are styled siitras,
for the broad, doctrine of un,iversalism>.,very different
from the traditional aecoiint of . his d.iscoiirses, is
put into the mouth of the Buddha in wider, or
universal aspect. These sutras are those of uni-
versalism, of which the Lotus ^ is an outstanding
example..,. The form Vaitulya instead of Vaipulya is
found in some Kashgar MSS. of the Lotus, suggesting
that in the Vetulla sect lies the origin of the Vaipulyas,
and with them of Mahayana, but the evidence is
inadequate. | | | The fundamental honoured
one of the ^ ^ described as the Buddha who
has realized the universal law. | | | ] Ip ^ ^
Buddha vatamsaka-mahavaipulya-sutra ; the Avatam-
saka, Hua-yen, or Kegon sutra ; tr. by Buddha-
bhadra and others a.d. 418-420. The various trans-
lations are in 60, 80, and 40 chiian, v. ^ H
I I I in ^ M M. Tathagata-garbha-sutra,
tr. A.D. 350-431, idem ic iS ^ jm W. &
by Biiddhabhadra a.d. 417-420, 1 chiian.
Maha vaipulya or Vaipulya I
Bft ^ They are called ^ ^ ^ sutras of
infinite meaning, or of the infinite ; first introduced
into China by Dharmaraksa (a.d. 266-317). The
name is common to Hinayana and Mahayana, but
chiefly claimed by the latter for its special sutras
as extending and universalizing the Buddha’s earlier
preliminary teaching, v. ^ and ^
I 1 ! ^ Mahavaipulya-mahasamnipata-
sutra, tr. a.d. 397-439, said to have been preached
by the Buddha ‘' from the age of 45 to 49 ... to
Buddhas and bodhisattvas assembled from every
region, by a great staircase made between the world
of desire and that of form ”. B.N. Another version
was made by Jnanagupta and others in a.d. 594
called II i I 1 * ^ 1 I I ® 3E mm
Vimalaldrtti-nirde^a-sutra, tr. by Dbarmaraksa a.d.
265-316.
Mihirakula ^ ^ an
ancient Huna king in the Punjab arm a.d. 520
who persecuted Buddhism ; v. g fg 4.
ic •? ^1^)- The great princely
almsgiver, i.e. ^akyamuni in a previous life; also
IS I® ! I ID* M #5 Moksa-
maha-parisad ; a great gathering for almsgiving to
all, rich and poor, nominally quinquennial.
± 0 Vairocana, or Mahavairocana iz B ill
^ ; m m in mm) ^ :k H
^ 2 The sun, " shining everywhere.” The chief
object of worship of the Shingon sect in Japan,
"represented by the gigantic image in the temple
at Kara.” (Eliot.) There he is known as Dai-nichi-
nyorai. He is counted as the first,, and according
to some, the origin of the five celestial Buddhas (dhyani-
buddhas, or jinas). He dwells quiescent in Arupa-
dhatu, the Heaven beyond form, and is the essence
of wisdom (bodhi) and of absolute purity. Samanta-
bhadra (P'u-hsien) is his dhyani-bodhisattva. The
I 1 IS teaches that Vairocana is the whole world,
which is divided into G-arbhadhatu (material) and
Vajradhatu (indestructible), the two together forming
Dharmadhatu. The manifestations of Vairocana’ s
body to himself— that is, Buddhas and Bodhisattvas
— are represented symbolically by diagrams of several
circles”. Eliot. In the ^ ^ or Vajradhatu
mandala he is the centre of the five groups. In
^ c>r Garbhadhatu he is the centre of
the eight-leaf (lotus) court. His appearance, symbols,
esoteric word, differ according to the two above
distinctions. Generally he is considered as an em-
bodiment of the Truth gj, both in the sense of
Dharmakaya Dharmaratna Some
hold Vairocana to be the dharmakaya of ^akyamuni
H ^ ^ IPJ “ but the esoteric school
denies this identity. Also known as g ^
US ^ in the Tathagata who, in the highest,
reveals the far-reaching treasure of his eye, i.e. the
sun. H ^ ^ ^ 3E is described as one
of his transformations. Also, a sramana of Kashmir
(contemporary of Padma-sambhava) ; he is credited
with introducing Buddhism into Khotan and being
an incarnation of Manjusri ; the king Vijaya Sam-
bhava built a monastery for him. | | ^ A meeting
for the worship of Vairocana. | j ^ The cult of
Vairocana especially associated with the jjn J?-
Garbhako&dhatu, or phenomenal world. ( |
The Vairocana sutra, styled in full H lE J® ^ ^
# ® JD # tr. in the T'ang dynasty by Subha-
karasiriiha ^ ^ ^ in 7 chiian, of which the first
six are the text and the seventh instructions for
worship. It is one of the three sutras of the esoteric
school. Its teaching pairs with that of the ^ ^ij
There are two versions of notes and com-
ments on the text, the 11 20 chiian, and
III ^ ©t I^ chiian; and other works, e.g.
J 1 I mmi \ \ mm m; ii \m m
in four versions with different titles. The cult has
its chief vogue in Japan. | | ^ 3E Vairocana, the
king of bodhi.
3E The angels or messengers of Vairo-
cana, V. PJ 3E. 1 I H ^ ^ 15: @ II The " Great
Ming ” dynasty catalogue of the Tripitaka, made
during the reign of the emperor Yung Lo ; it is the
catalogue of the northern collection. \ | Q ^ ^
The great bright white-bodied bodhisattva, sixth
in tlie first row of the Garbhadhatu Kuan-yin group.
I I M ^ ^ ^ M Supplementary miscellaneous
collection of Buddhist books, made under the Ming
dynasty a.d. 1368-1644.
Q Mahamati ; of. ^ ; Great Wisdom,
Buddha-wisdom, omniscience ; a title of Manjusrl,
as the apotheosis of transcendental wisdom. | |
& sastra ascribed to Nagarjuna on the greater
Prajna-paramita sutra ; the sastra was tr. by Kumara-
jiva, A.D. 397-415, in 100 chiian. | | ^ pg The
Buddha-door of great wisdom, as contrasted with
that of his ;fc M peat compassion. | ( ® H
The stage of the Great Wisdom chrism, or anointing
of a Buddha, as having attained to the Great Wisdom,
or omniscience ; it is the eleventh stage. I I ^
The Buddha-wisdom store.
ic a
. The great mandala ; one of
four groups of Buddhas and bodhisattvas of the
esoteric school. The esoteric word i
styled the great mandala-king.
IS
:1c 4^ The great, chief, or fundamental book
or text. T^iemt^ai takes the M A W M the
major of the three Pure-land sutras, and the psf ^
PS as the /J^ minor.
^ Mahavana-sangharama # 8^ ^ ^
fp ''The monastery of the great forest”,
S. of Mongali. | | ^ ^ The Venuvana monastery,
called Yf [ I or •%, and Ys Veriuvana vihara,
in the Karancja venuvana, near Rajagrha, a favourite
resort of Sakyamuni.
Maharupa ; great form. The kalpa of
Mahabhijna-jnanabhibhu, who is to appear as Buddha
in a realm called Sambhava.
^ The great taint, or dharma of defile-
ment, sex-attraction, associated with ^ ^ i
Eros, the god of love.
Mahabrahmanas ; the third Brahmaloka,
the third region of the first dhyana. Mahabrahman ;
the great Brahma, \ | ; it is also a title of one
of the six Kuan-yin of the T‘ien-t‘ai sect.
Ic Mahabrahman ; Brahma ; ^ M
® 0 .; ^ S ® 5c 3E ; ^ 3E ;
Eitelsays: “ The first person of the Brahminical
Trimurti, adopted by Buddhism, but placed in an
inferior position, being looked upon not as Creator,
but as a transitory devata whom every Buddhi.stic
saint surpasses on obtaining bodhi. Notwithstanding
this, the Saddharma-pundarllca calls Brahma ‘ the
father of all living beings’” — ^ ^ ^
Mahabrahman is the unborn or uncreated ruler over
all, especially according to Buddhism over all the
heavens of form, i.e. of mortality. He rules over these
heavens, which are of threefoid form : (a) Brahma
(lord), (b) Brahma-purohitas (ministers), and (c)
Brahma-parisadyah (people). His heavens are also
known as the middle dhyana heavens, i.e. between
the first and second dhyanas. He is often repre-
sented on the right of the Buddha. According to
Chine.se accounts the Hindus speak of him (1) as
born of Narayana, from Brahma’s mouth sprang
the brahmans, from his arms the ksatriyas, from his
thighs the vaisyas, and from his feet the sudras ;
(2) as born from Visnu ; (3) as a trimurti, evidently
that of Brahma, \i.snu, and Siva, but Buddhists
define Mahabrahma’s dharmakaya as Mahe^vara
(Siva), his sambhogakaya as Narayana, and his
nirmanakaya as Brahma. He is depicted as riding
on a swan, or drawn by swans. | | iiu 5^ idem
.1 I 5c The term is incorrectly said by Chinese
interpreters to mean freedom from sexual desire.
He is associated with Vairocana, and with fire. v.
also P Mahabrahma devaraja, king
of the eighteen Brahmalokas.
:k Maliapratibhana. A bodhisattva in
the Lotus sutra,, noted for pleasant discourse, j [ Tfi
\ I ^ PH :S) "Unceasing great joy”,
a Shingon name for the second of its eight patriarchs,
P'u-hsien, v. ^ ^i] ^ jg. There are works under
this title.
® A sutra, also called ^ ^
on Buddhist cosmology, 6 chiian, tr. by :S: Fa-li
and others ; @ is a Sanskrit term meaning ^ ^
creation and destruction.
The great opportunity, or Mahayana
method of becoming a bodhisattva.
Great trees, i.e. bodhisattvas, cf. H
I 1.# A Mahavrksa rsi, the ascetic Vayu, who
meditated so long that a big tree grew out of his
shoulders. Seeing a hundred beautiful princesses
he desired them ; being spurned, he was filled with
hatred, and with a spell turned them into hunchbacks ;
henceKanyakubja, v. ^ or fhe city of hump-backed
maidens ; its king was ? Brahmadatta. v. "g fg 5.
\ \^M M The King of the mahadruma Kinnaras,
India’s musicians, who lives on Gandha-madana,
His .sutra ' is , | ; |
by Kiimarajiva.
i Wl 11. 4 cMan, tr.
• The' great potentiality; , or the, great
power of Buddhas and bodhisattvas to transform
themselves into others, by which e.g. Maya becomes
the mother of ,1,000 Buddhas, Eahula the son - of
1,000 Buddhas,. and all beings are within the potency
of the dharmakaya. | 1 ^ ® is, an abbreviation
of ». jb m m I I I 1- I I m mm a.
bodhisattva— protector of monasteries,, depicted. aS'
shading, his eyes, with 'Ms hand and, looking afar,
said to., .have. been a Warden. , of the Coast under the
■' emperor '.A&ka. ^
One who has swept away com-
ypletely all illusions, or all consciousness ; also ic
Aits. Great bMksu, i.e. one of virtue and
old age; similar to fIT
:;k Sit SiiR Mahavairocana, y- U •
AM Am) Mahapralaya ; the final and
utter destruction of a universe by (wind), flood, and
fire.
mm Great red lotuses — name of a cold
hell where the skin is covered with chaps like lotuses.
A » n Mahasrama^a. The great shaman,
i.e. Buddha ; also any bhiksu in MI orders. | | j ^
A director of the order appointed by WM Ti of
the Sui dynasty, a.b* 581-618.
it The great Dharma, or Law (of Mahayana
salvation). [ | Intellectual pride, arrogance
through possession of the Truth. | [ ^ Sudharma-
raja, King of the Sudharma Kinnaras, the horse-
headed human-bodied musicians of Kuvera. I [
The Great Law conch, or Mahayana bugle. j j ^
The Great Law drum; v. 1 | 1 g Mahabheri-
haraka-parivarta ; tr. by Gunabhadra a.d. 420-479.
I 1 H The raining, i.e, preaching, of the Mahayana.
it
The great paramitas, or perfec-
tions, of bodhisattvas, i.e, the ten paramitas above
the A
A itH . A great continent ; one of the four
great continents of a world; v. pg
^ Mahasamudra-sagara. |f zn , # ^ W.
^ ifiS The Ocean. ^ | 1 A ^ M The eight
marvellous characteristics of the ocean— its gradually
increasing depth, its unfathomableness, its universal
saltness, its punctual tides, its ,st,ores of precious
things, its' enormous creatures, its objection to
corpses, its unvarying level despite all that pours
into it. I I "f- The ten aspects of the ocean, the
Hua-yen , sutra adds two more to the above eight,
i.e. all other waters lose their names in it ; its vast-
ness of expanse. ] | pp The ocean symbol, i.e. as
the face of the sea reflects all forms, so the samadhi
of a bodliisattva reflects to him all truths ; it is
also term,ed PP H ,1 1 ^,. The great ocean
congregation ; as all waters flowing into the sea become
salty, so all ranks flowing into the sangha become
of one flavour and lose old differentiations.
^ j® it # i] ^ The first two of the
H ^ three Buddha-powers ; they are (a) his prin-
ciple of nirvana, i.e. the extinction of suffering, and
(b) his supreme or vajra wisdom.
Am Great, full, or complete ; tr. of maha-
piirna, king of monster b'irds or garuflas who are
enemies of the nagas or serpents ; he is the vehicle
of Visiiu in Brahmanism. | | m ^ One of the
sixteen bodhisattvas of the southern quarter, born
by the will of Vairocana.
it The greater baptism, used on special
occasions by the Shingon sect, for washing away
sin and evil and entering into virtue ; v. U g.
Pratapana or Mahatapana ; the hell
of great heat, the seventh of the eight hot hells.
A
I®
idem ^ q.v.
Am fiiia, The six things or mental
conditions producing passion and delusion : stupidity,
excess, laziness, unbelief, confusion, discontent (or
ambition) ; v. fK ^ 4.
^ Wt Pratapana, above.
The great blazing perfect ligM,
a title o£ ^
::k 4^ The great ox cart in the Lotus stitra
parable of the burning house, i.e. Mahayana. | [ ^
Krosa ; the distance of the lowing of a great ox,
93
the “eighth” (more correctly fourth) part of a
yojana ; v. it.
3E Maharaja Jf ^ ^ Applied to the
four guardians of the universe, H ^ 5*
:A di i Mahaprajapati ® p ®
great lady of the living ”, the older translation
being ^ If great way (or exemplar) of love ;
also ^ ^ head of the community (of nuns), i.e.
Gautami, the aunt and nurse of >§akyamuni, the
first nun. She is to be reborn as a JBu'ddha named
Sarvasattvapriyadar&na.
The area of a vihara or monastic estab-
lishment. I I Four characters often placed
on the boundary stones of monasterial grounds.
have be® a disciple of Mahadeva, a former incarna-
tion of Sakyamuni.
A I®-® The '“'mother of
Buddhas” with her great snow-white (radiant)
umbrella, emblem of her protection of all beings;
there are two dharani-siitras that bear this name
and give her description, fi H M I I and f* ig;
I I I J « # K M ^ II.
jJS ? Uttaraka. The deva of the Himalayas,
one of the retinue of the -f- ^ (14^^
The great white-bullock cart of the Lotus sutra,
the Mahayana, as contrasted with the deer-cart
and goat-cart of ^ravakas and pratyeka-buddhas, i.e.
of Hinayana. | | 0 The great mandara § PE ^
flower, also called | | ® |. | | ^ BandaravasinI,
the great white-robed one, a form of Kuan-yin all
in white, with white lotus, throne, etc., also called
e :a5c or ^ ^ H
Mahamaudgalyayana ; v. 0
ic iiS H . # The great aid-the-dynasty
monastery at Kaifeng, Honan, founded in a.d. 555,
first named changed drca 700 to the above ;
rebuilt 996, repaired by the Kin, the Yiian, and
Ming emperors, swept away in a Yellow River flood,
rebuilt under Shun Chih, restored under Ch‘ien Lung.
1 Is The reception by an abbot of all his monks
on the first day of the tenth moon.
Supernatural or magical powers.
I 1 5u are dbarani spells or magical formulse con-
nected with, tbese powers. | | The great deva-
king, ^Mahakala, ^ the great black one, (1) title of
Mahesvara, i.e. Siva ; (2) a guardian of monasteries,
with black face, in the dining hall; he is said to
it
>u]> The great propitious anniversary, i.e.
a sacrifice every third year.
@ The four great seeds, or elements ({?g ;^)
which enter into all things, i.e. earth, water, fire,
and wind, from which, as from seed, all things
spring.
A. The great void, or the Mahayana pari-
nfrvana, as being more complete and final than the
nirvana of Hinayana. It is used in the Shingon
sect for the great immaterial or spiritual wisdom,
with its esoteric symbols ; its weapons, such as the
vajra ; its samadhis ; its sacred circles, or mandalas,
etc. It is used also for space, in which there is neither
east, west, north, nor south.
A ^ (Bfl 2) ? Vajrahasa
The great laughing Ming-wang, v. p ;j.
Sthavii-a, a chief disciple, the Fathers
of the Buddhist church; an elder; an abbot; a
priest licensed to preach and become an abbot;
also _h
-JU .5^ ite ^
413 oT Sura, a hero bodhisattva,
one of the sixteen in the southern external part of
the ^ P|lJ ^ group.
3^ The head of the order, an office insti-
tuted by Wen Ti of the Sui dynasty ; cf. ft lE-
The great sutra, i.e. the 2-chuan ig; g
W & socalled by the Pure-Iand sect and by T'ien-t'ai,
the Amida sutra being the /Jn smaller sutra ;
cf. and U W:- 1 1 ^ A term for the heart.
A ^ The main principles of Buddhism, likened
to the great ropes of a net.
H ta S PI The Bhtitatathata as the
totality of things, and Mind ,(:;■. & iu as the Absolute,
^ ife.
(or 1^) The king, or city, of all ideas,
or aims, i.e. the heart as mind.
jjk M The great sage or saint, a title of a Buddha^
94
or a bodHsattva of iiigli rank ; as also are [. | jft:' 1$:
I ! i great, koly honoured one, or lord.
For 1 I ^ idem ] [ .|fc g ^ v. g 55, on
whom there 'are three works. \ \ ^ ^ X
one of the five ' PJ 5^.; For | | ^ ^nd
I 1 M ^ ^ see' MaSjusri ; there are two works
under the first of these titles, one under the second,
and one under 1 | X 5$'
Isvara, self-existent, sovereign, inde-
pendent, absolute, used of Buddhas and bodhisattvas.
I I I ^ Mahesvara, ^ # or ^iva,
lord of the present chiliocosm, or universe; he
is described under two forms, one as the prince of
demons, the other as divine, i.e. g ^ P Pi&ca-
mahe^vara and ^ jg Suddhavasa- or ^uddhodana-
mahesvara. As Pisaca, head of the demons, he is
represented with three eyes and eight arms, and riding
on a white bull ; a bull or a lihga being his symbol.
The esoteric school takes him for the transformation
body of Vairocana, and as appearing in many forms,
e.g. Visnu, Narayana (i.e. Brahma), etc. His wife
(i^akti) is Bhima, or | | [ | As Suddhavasa,
or Pure dwelling, he is described as a bodhisattva
of the tenth or highest degree, on the point of entering
Buddhahood. There is dispute as to whether both
are the same being, or entirely different. The term
also means the sixth or highest of the six desire-
heavens. I I i The abode of Mahesvara at the
apex of the Form-realm. Also, the condition or
place from which the highest tjrpe of bodhisattva
proceeds to Buddhahood, whence it is also styled
W M ^ the pure abode heaven.
.Lotus .siitra and the Nirvaiia siltra. | | • | ' ] @
The Maha-pariiiirvana sutras, commonly called the
Wi M IM Nirvana sutras, said to have been delivered
by Sakyamuni just before his death. The two Hina-
yana versions are found in the fif ^ If IM-
The Mahayana has two Chinese versions, the northern
in 40 ehiian, and the southern, a revision of the
northern version, in 36 ehiian. Fa-hsien’s version
is styled | | US '/M I® ^ ehiian. Treatises on the
sutra are I I I M a ^2 ehiian tr. by Jhana-
bhadra; I M 1 I ehiian; | | j [ |
1 ehiian by Vasubandhu, tr. by Bodliidharma.
The Maha-prajna-paramita
sutra. I I I 'Pi ^ The worship of a new copy of
the sutra when finished, an act first attributed to
Hsiian-tsang. | | | M S :^) IM Maha-prajna-
paramita sutra, said to have been delivered by
^akyamuni in four places at sixteen assemblies, i.e.
Gridhrakuta near Raj agrha ( Vulture Peak) ; ^ravasti ;
Paranirmitava&vartin, and Veluvana near Raj agrha
(Bamboo Garden). It consists of 600 ehiian as
translated by Hsiian-tsang. Parts of it were
translated by others under various titles and
considerable differences are found in them. It
is the fundamental philosophical work of the
Mahayana school, the formulation of wisdom, which
is the sixth paramita.
The great bitter sea, or great sea of
suffering, i.e. of mortality in the six gati, or ways of
incarnate existence.
® ^ The great goodness-promoting
monastery, one of the ten great T'ang monasteries
at Ch‘ang-an, commenced in the Sui dynasty.
The great ship of salvation— Mahayana.
I I Its captain, Buddha.
Mahaparinirvana, explained by
A S the great, or final entrance into
extinction and cessation ; or A M M A
entrance into perfect rest ; A S extinction
and passing over (from mortality). It is inter-
preted in Mahayana as meaning the cessation or
extinction of passion and delusion, of mortality,
and of all activities, and deliverance into a state
beyond these concepts. In Mahayana it is not
understood as the annihilation, or cessation of exis-
tence ; the reappearance of Dipamkara ^ (who
had long entered nirvana) along with Sakyamuni
on the Vulture Peak supports this view. It is a
state above all terms of human expression. See the
Mahavyuha ; great fabric ; greatly
adorned, the kalpa or Buddha-seon of Mahakasyapa.
I I 1 ifir The great ornate world ; i.e. the uni-
verse of Alcasagarbha Bodhisattva ^ ^ ^ ;
it is placed in the west by the sutra of that name,
in the east by the A 12- 1 1 I IS
Vaipulya-mahavyuha-sutra, tr. by Divakara, T'ang
dynasty, 12 ehiian; in which the Buddha describes
his life in the Tusita heaven and his descent to save
the world. 1 j | |S Ife 01 fjlf g. Stitralahkara-
Sstra. A work by A^vaghosa, tr. by Kumarajiva
A.D. 405, 15 ehiian.
95
S ^ Pundarlka, ^ pg fij ; ^ f Ij ; ^ ^
the great white lotus ; the last of the eight cold hells
is .SO called. | | | ^ Tlie great .Lotus heavea
m the Paradise of the West, j | | ’|» H ^
The wisdom of the great lotus, samidhi- wisdom,
the penetrating wisdom of .Amitabha.
iz * 5i;E
Mahasatya-nirgrantha.
An .ascetic who is said to have become a discinle ■
of the Buddha. ^
^ The Tripit aka ; the Buddhist canon.
- • ^ Tripitaka at a Glance ’’ in 10 chiian
M Ch'en Shill of the Ming dynasty. [ [ g
A catalogue of the Korean canon in 3 chiian.
^ 114 Maharaurava ± The
hell of great wailing, the fifth of the eight hot hells.
Mahasangha. The great assembly, any
assembly, all present, everybody. | | gp The
seal of a monastery. | 1 g Stage-struck,
awed by an assembly, one of the five g . 1 | -$15 ; j®
Ih* §15 Mahasanghikah, the school of the
community, or majority; one of the chief early
divisions, cf. Jb. ^ ^|5 Mahasthavirah or Sthavirah,
i.e. the elders. There are two usages of the term,
first, when the sthavira, or older disciples assembled
in the cave after the Buddha’s death, and the others,
the assembled outside. As sects, the principal
division was that which took place later. The Chinese
attribute this division to the influence of ^ Maha-
deva, a century after the Nirvana, and its subsequent
five subdivisions are also associated with his name ;
they are Purva&ilali, Ayara&ilali, Haimavatafi’
Lokottara-vadinah, and Prajnapti-vadinali ; v. /]> 0 ^.
iz 3St The monk’s patch-robe, made in varying
grades from nine to twenty-five patches.
iz
^ -r Tlie supreme bodlii, or enlightenment,
and the enlightening power of a Buddha. | | -g: :f:
The World-honoured One of the great enlightenment
an appellation of the Buddha. | ] -§: The mother
of the great enlightenment, an appellation of Manju&i.
'fill 'l^he great enlightened golden rsi, a name
given to Buddha in the Sung dynasty.
^ I I- I I ffip Mahavadin,
lioctor of the Sastras, a title given to eminent teachers
especially of the Sankhya and Vaisesika schools. ’
i ’ 1 1 (^)
^ ^ j ^ M ^ M > M W’ A river,
the modern Sursooty ” ; the goddess of it, who
“ was persuaded to descend from'heaven and confer
her invention of language and letters on the human
race by the sage Bharata, whence one of her names
is Bharati ” ; sometimes assumes the form of a
swan ; eloquence, or literary elegance is associated
with her. Cf. M.W. Known as the mother of speech,
eloquence, letters, and music. Chinese texts deseribe
this deity sometimes as male, but generally as female,
and under several forms. As “ goddess of music
and poetry ” she is styled ^ (or ^ ^
^ ^ ^ # fUS She is represented in two
forms, one with two arms and a lute, another with
eight arms. Sister of Yama. “ A consort of both
Brahma and MaiijusrI,” Getty. In Japan, when
with a lute, Benten is a form of SaravastI, colour
white, and riding a peacock. Tib. sbyans-can-ma,
or hag-gi-lha-mo ; M. kele-yin iikin tegri ; J,
ben-zai-ten, or benten.
.. f P The great protective sign, a manual
sign, accompanied with a transliterated repetition
of “ Namah sarva-tathagatebhyah ; Sarvatha Ham.
Kham Raksasi mahabali ; Sarva-tathagata-punyo
nirjati ; Hum Hum Trata Trata apratihati svaha ’h
Great elephant (or naga) treasure,
an incense supposed to be produced by mg&s or
dragons fighting.
(Jap. Daiken), a Korean monk
who lived in China during the T'ang dynasty, of the
+0 Dharmalaksana school, noted for his annotations
on the sutras and styled ^ fg the archseologist.
The sutra of this name (Maha-
•ratnakfita) tr. by Bodhiruci (in abridged form) and
others.
^ ^ ^ Mahamanjusaka ® M # ^
or rubia cordifolia, from which madder is made.
A: Born by the highway side
v. Cunda ; also |Sg.
The great body, i.e. the nirmanakaya
or transformable body ft # of a Buddha.' Also,
Mahakaya, a king of garudas.
The great buUock-eart in the parable
of the burning house, i.e. Mahayana, v. Lotus sutra.
96
iz # 4r ii One of the thirty-three bodhi-
sattvas in the ^ PJ ^ (30ii.rt of the Garbhadhatti
group, destroyer of delusion. Also | 1
# Ira 3£ V. 0 ^ ij. Mi#.®
idem . ji Xi #.
^ ffj ^[5 Mahakatyayana or Katya-
yana J| |f il ^ Jg ; ig |i, v. ^ and Ig. (1) A
disciple of Sakyammii. (2) Name of many persons,
; | :i;^:llahak%apa, V. ^ if \ ].
3fi ('^ MahMiijna Jnanabhibhu. The
great Buddha of supreme penetration and wisdom.
A fabulous Buddha whose realm was Sambhava,
his kalpa Maharupa. Having spent ten middling
kalpas in ecstatic meditation he l3ecame a Buddha,
and retired again in meditation for 84,000 kalpas,
during which his sixteen sons continued (as Buddhas)
his preaching. Incarnations of his sons are,*' Akso-
bhya, Merukuta, Simhaghosa, Siriihadhvaja, Akasa-
pratisthita, Nityaparivrtta, Indradhvaja, Brahma-
dhvaja, Amitabha, Sarvalokadhatupadravodvega-
pratyuttirna, Tamala-patra-candanagandha, Meru-
kalpa, Meghasvara, Meghasvararaja, Sarvaloka-bhaya-
stambhitatva-vidhyarhsanakara, and Sakyamuni ; v.
Eitel. He is said to have lived in a kalpa earlier
than the present by kalpas as numerous as the
atoms of a chiliocosm. Amitabha is his ninth son,
^akyamuni his sixteenth, and the present ^ ^
or assembly of believers are said to be the reincarna-
tion of those who were his disciples in that former
aeon; v. Lotus Sutra, chapter 7. | 1 Title
of ^ Shen-hsiu, a disciple of the fifth patriarch.
■XM 4' One who has the mind of or for
supreme enlightenment, e.g. a bodhisattva-maha-
sattva.
:*:S3E Great Lord of healing, an epithet
of Buddhas and bodhisattvas.
The great bell in the bell tower of a
large monastery.
^ H (ilj) Mahacakravala. The great
circular “ iron " enclosure ; the higher of the double
circle of mountains forming the outer periphery
of every world, concentric to the seven circles around
Sumeru.
The great mirror, posthuraous
title of the sixth Oh‘an (Zen) patriarch, ^ |g
Hui-neng, imperially bestowed in a.d. 815.
Four fundamentals, ' i.e. the
m ic, m. 1^. + A and + “ A q-v.
::^C M The great hero— a Buddha's title, indi-
cating his powder over demons. | | ^ Great cock
peak, any outstanding peak.
Mahasamghata-sutra iz ^ i<.
H g The siitra of the great assembly of Bodhi-
sattvas from -k ^ every direction, and of the
apocalpytic sermons delivered to them by the
Buddha ; 60 chiian, tr. in parts at various times by
various translators. There are several works con-
nected with it and others independent, e.g. j \ ^
M m & 1 1 H (and m m. 1 1 m ) » m.
11 # IE ^ g, I Iff % 5 etc. 1 1 ^
Mahasarhnipata. A division of the sutrapitaka con-
taining avadanas, i.e. comparisons, metaphors, para-
bles, and stories illustrating the doctrines.
S' ^ ^ A monastery for Uigur
Manichseans, ordered to be built by ^ a.d. 765.
3^ Mahanila. J® jl M A precious
stone, large and blue, perhaps identical with Indra-
nila-mukta, i.e. the India of precious stones, a
‘^sapphire" (M. W.).
A ffi The great vow, of a Buddha, or bodhi-
sattva, to save all the living and bring them to
Buddhahood. | | H The forty-eight vows
and the great meritorious power of Amitabha,
or the efficacy of his vows. | i Ir j# # i The
Pure Eeward-Land of Amitabha, the reward resulting
from his vows. | | The great vow boat, i.e.
that of Amitabha, which ferries the believer over the
sea of mortality to the Pure Land.
, Ta Tien, the appellation of a famous-
monk and writer, named H ^ Pao-t'ung, whom
tigers followed ; he died at 93 years of age in a.d. 824 ;
author of ^ H ^ ^ IS and ^ m %
Great Storms, the third of the three
destructive calamities to end the world.
:k fc .j^ . Mahakasyapa q.v., he who “ drank in
light" (with his mother's milk), she having become
radiant with golden-hued light through obtaining
a golden-coloured pearl, a relic of Vipasyin, the first
of the seven former Buddhas ; it is a false etymology..
-k utl Ablijudgata-raja, Great august
monarch, name of the kalpa in wliioh ^iibha-vyuha
pm who is not known in the older literature,
is to be reborn as a Buddha.
Makara 0 ^ ( H) a monster , fish.
^ 5^ 5^ Mahakala Jg ^ (or |^) ^
the great black deva 1 | |^. Two interpretations are
given. The esoteric cult describes the deva' as the
inasculme, form of Eali, i.e. Durga, the wife of giva ;
with one face and eight arms, or three faces and
six arms, a, necklace of skulls, etc. He is 'worshipped
as giving warlike power, and fierceness ; >said also
to be an incarnation of Vairocana for the purpose
of destroying the demons ; and is described as
the great time*’ (-keeper) which seems to
indicate Vairocana, the sun. The exoteric cult in-
terprets him as a beneficent deva, a Pluto, or god
of wealth. Consequently he is represented in twm
forms, by the one school as a fierce deva, by the
other as a kindly happy deva. He is shown as
one of the eight fierce guardians with trident, generally
blue-black but sometimes white ; he may have two
elephants underfoot. Six arms and hands hold jewel,
skull cup, chopper, drum, trident, elephant-goad.
He is the tutelary god of Mongolian Buddhism. Six
forms of Mahakala are noted : (1) J:b £ ^
A black-faced disciple of the Buddha, said to be the
Buddha as Mahadeva in a previous incarnation,
now guardian of the refectory. (2) M ^ 'k
^ k Kail, the wife of i^iva. (3) ^ gg H 9c H
The son of Siva. (4) M Cinta-maiiii, with
the talismanic pearl, s}mibol of bestowing fortune.
(5) K. k M Subduer of demons. (6) #
k ^ Mahakala, w’-ho carries a bag on his back and
holds a hammer in his right hand. J., Daikoku ;
M., Yeke-gara; T., Nag-po c*en-po. [ \ MM ^
The black deva’s flying shard magic : take the twdg
of a § chid tree (Catalpa Bungei), the twig pointing
north-west ; twdst it to the shape of a buckwheat
grain, write the Sanskrit letter ^ on each of its
three faces, place it before the deva, recite his spell
a thousand times, then cast the charm into the
house of a prosperous person, saying may his wealth
come to me.
kmm) A feast given to monks.
k.mmm. The Bodhisattva who, having
attained the k. Jife stage, by the power of his vow
transformed himself into a dragon-king, B |g 1 .
k Women, female ; u.f. ^ thou, you.
~k Woman, described in the Nirvana sutra
^ 51 9 as the “abode of all evil”, —
A ^ ^ M m ± m The § ^ it
Msays: A A m A ^ M ^ m ®l #1 ^
1$,, 4% Ki ^ ^ ® 31^ bT A ^ Bf
Fierce fire that would burn men may yet
be approached, clear breezes without form may yet
be grasped, cobras that harbour poison may yet be
touched, but a woman’s heart is never to be relied
upon.” The Buddha ordered Ananda : “ Do not
lopk at a woman; if you must, then do not talk
with her; if you must, then call on the Buddha
with all your mind an evidently apocryphal
statement of 3 SC ^ 8 . i | A ^ The six feminine
attractions; eight are given, but the sixth and
eighth are considered to be included in the others :
colour, looks, style, carriage, talk, voice, refinement,
and appearance. | | v. ^ Hi I I ^ ®
The thirty-fifth vow of Amitabha that he will refuse
to enter into his final joy until every woman who
calls on his name rejoices in enlightenment and who,
hating her woman’s body, has ceased to be reborn
as a woman ; also | 1 ^ i | ^ A woman’s
salutation, greeting, or obeisance, performed by
standing and bending the knees, or putting hands
together before the breast and bending the body.
I 1 ^ M “ Women forbidden to approach,” a sign
placed on certain altars, j 1 # |& gi]i One of
the twenty heretical sects, who held that Mahesvara
created the first w'oman, who begot all creatures.
k ^ nun, or hb X H bhiksuni, which is
abbreviated to The first nunnery in China is
said to have been established in the Han dynasty.
k ® The woman-kingdom, where matriarchal
government is said to have prevailed, e.g. Brahma-
pura, V. and Suvarnagotra, v.
A k Female devas in the desire-realm. In
and above the Brahmalokas -g, ^ they do not exist.
The story of a woman named
Li-i M M was so deeply in samadhi before
the Buddha that Manjusri could not arouse her;
she could only be aroused by a bodhisattva who has
sloughed off the skandhas and attained enlightenment.
A ®
. JL A lay woman who devotes herself
to Buddhism.
A woman of virtue, i.e. a nun, or bhiksuni.
The emperor Hui Tsung of the Sung dynasty (a.d,
1101-1126) changed the term /g to
98
Sexual desire.
Yoni. ' The, female, sex-organ. .
The woman offence, i.e. sexual immorality
on the part of a monk.
Woman as a disease ; feminine disease.
•Small courts and bnildings attached to
a central monastery.
An inch.
j# Questioned as to what he did
with his day, Sf H Lii Hsxian-jih replied '' one
does not hang things on an inch of thread
* If
ii ®
Female beauty — is a chain, a serious de-
lusion, a grievous calamity. The ^ ^ Ife 14 says
it is better to burn out the eyes with a red-hot iron
than behold woman with unsteady heart.
Woman the robber, as the cause of sexual
passion, stealing away the riches of religion, v. ^
^iri4.
Woman as chain, or lock, the binding
power of sex. ^ ^ 14.
Kumara; son; seed; sir; 11-1 midnight.
^ -a- H Kukyar, Kokyar, or Kukejar, a
country west of Khotan, 1,000 li from Kashgar,
perhaps Yarkand.
^ The seed ^ cut off, i.e. the seed
which produces the miseries of transmigration.
Seed and fruit ; seed-produced fruit is
fruit-produced seed is |[t -y. The fruit pro-
duced by illusion in former incarnation is ^
which the Hinayana arhat has not yet finally cut
off. It is necessary to enter Nirvana without remnant
of mortality to be free from its ‘‘ fruit or karma.
^ The fruit full of seeds, the pome-
granate.
- A famous learned monk Txu-hsuan, of
the Sung dynasty w-hose style was ^ 7 X Ch‘ang-
shui, the name of his district ; he had a large follow-
ing ; at first he specialized on the ^uramgama
® M ; later he adopted the teaching of ^
Hsien-shou of the ^ Hiia-yen school.
The seed bond, or delusion of the mind,
which keeps men in bondage.
/h
Small, little ; mean, petty;
inferior.
^ Hinayana # ifS The small, or in-
ferior wain, or vehicle ; the form of Buddhism which
developed after Sakyamuni’s death to about the
beginning of the Christian era, when Mahayana
doctrines were introduced. It is the orthodox school
and more in direct line with the Buddhist succession
than Mahayanism which developed on lines funda-
mentally different. The Buddha was a spiritual
doctor, less interested in philosophy than in the
remedy for human misery and perpetual transmigra-
tion. He turned aside from idle metaphysical
speculations ; if he held views on such topics, he
deemed them valueless for the purposes of salvation,
which was his goal ” (Keith). Metaphysical specula-
tions arose after his death, and naturally developed
into a variety of Hinayana schools before and after
the separation of a distinct school of Mahayana.
Hinayana remains the form in Ceylon, Burma, and
Siam, hence is knowm as Southern Buddhism in
contrast with Northern Buddhism or Mahayana,
the form chiefly prevalent from Nepal to Japan.
Another rough division is that of Pali and Sanskrit,
Pali being the general literary language of the sur-
viving form of Hinayana, Sanskrit of Mahayana.
The term Hinayana is of Mahayanist origination to
emphasize the universalism and altruism of Maha-
yana over the narrower personal salvation of its
rival. According to Mahayana teaching its own aim
is universal Buddhaliood, which means the utmost
development of wisdom and the perfect transforma-
tion of all the living in the future state ; it declares
that Hinayana, aiming at arhatship and pratyeka-
buddhahoood, seeks the destruction of body and
mind and extinction in nirvana. For arhatship the
0 Four Noble Truths are the foundation teaching,
for pratyeka-buddhahood the -p Zl H ^ twmlve-
nidanas, and these two are therefore sometimes
styled the two vehicles zi TTen-Pai sometimes
calls them the (Hinayana) Tripitaka school. Three of
the eighteen Hinayana schools were transported
to China : (Abhidharma) Kosa ; ^ ^ Satya-
siddhi ; and the school of Harivarman, the
Yinaya school. These are described by Mahayanists
, as tlie Buddha's adaptable way of fiieetiii" the
questions and capacity of his hearers, tlioiigh
Jiis own mind is spoken of as always being in the
absolute Mahajana all-eiiibraci!i" realm. Sucfi is the
Maliayana view of Hiiiayaiia, and if the Vaipulya
siltras and special scriptures of their scliool, which
arc^^ I'epiidiated by Hinayana, art? apocryphal, of
wMcli tkire seems no doubt, then Maliayana in
coiidemiiiiig Hiiiayaiia must find other support for
its claim, to orthodoxy. The siitras on which it
chiefly relies, as regarcls^tlie Buddha, have no authen-
ticity ; while those of Hiiiayana cannot be accepted
as his veritable teaching in the absence of fundanieiital
research. Hfiiayana is said to have first been divided
into minority a,nd majority sections immediately
after _ the deatli of Sakyamiini, wlien the sthavira,
or older disciples, remained in what is spoken of as
the cave 'V so,me place at Rajagrha, to settle the
fiiture . o,f , the order, and the general body of disci'ples
remained outside; .these two are thedirst ^
and M M q.v. . The first doctrinal division is
repo,rted to iiave .taken place under t,he leadership
of the monk f\i Mahadeva (q.v.) a liiindred years
softer the Buddha s nirvaiia ahd during tlie reigu of
Afoka; his reign, however, has been placed later
than this by historians. Mahadeva’s sect became
the Mahasangbika, the other the Sthavira. In
time the two are said to have divided into
eighteen, which with the two originals are the
so-called “ twenty sects ” of Hinayana. Another
division of four sects, referred to by I-ching, is
that of the ^ (Arya) Mahasanghanilcaya.
_h M ^ A^asthavirah, IS 2|^ ^ f 5
Mulasarvastivadah, and iE fl; ^ Saihmatiyah.
There is still another division of five sects, 5|£
Eor the eighteen Hinayana sects see below.
d'* fP The three characteristic marks
of all Hinayana sutras : the impermanence of
phenomena, the unreality of the ego, and nirvana.
^ dL The nine classes of works be-
longing to the Hinayana, i.e. the whole of the twelve
classes, V. -f- “ less the Udana or Voluntary
discourses j the Vaipulya, or broader teaching;
and the Vyakarana, or prophesies.
dy The ^ Sthaviravadin,
bchool of Presbyters, and iz ^ ^ Sarvastivadin,
q.v.
d^ I * A {Jhinti.se list of the
eighteen '’_sects_ of the Hinayana, omitting Mahsl-
sanghikah, Sthavira. and Sarvastivildah as generic
schools : 1 . :fz ^ % The .Mahasangliikah i.s divided
into eight schools as follows : (1) — ^ Bkavya-
vaharikah ; (2) ig; Ul ig: ^ Lokottaravadinah ;
(5) M J§L nil Kaukkutikah (Gokulika) ; (4) ^ ^
Bahusrutiyah : (.5) M M M Prajnaptivadinah ;
(6) fij ^ iB ® Jetavaniyah, or Caityasailah ; (7)
W Jli ffi g|5 Apara&ilak ; (8) db iB ft §15 Uttara-
sailah. II. Jh §15 Aryasthavirah, or Sthavira-
vadin, divided into eight .seliools : (1) ^ iB §15
Haimavatah. The fg; — Sarvastivadah
gave rise to (2) ^ ^ §15 Vatsiputriyah, which gave
rise to (3) J, §15 Dharraottarlyah ; (4)
Bhadrayaniyah ; ( 5 ) JE ^ §|5 Saihmatiyah ; and
(<5) Sg II: iB §h Sannagarikah ; (7) fb ® Mahlsa-
sakah produced (8) ^ §[5 Dharraaguptah.
From the Sarvastivadins arose also (9) tit dfc ^
Kasyahpij'-a, and (10) ® S Sautrantikafi. v.
^ ^ I&- Cf. Keith, 149-150. The division of the
two schools is ascribed to Mahadeva a century after
the Nirvaria. Under I the first five are stated as
arising^ two centuries after the Nirvapa, and the
remaining three a century later, dates which are
unreliable. Under II, the Haimavatah and the
Sarvastivadah are dated some 200 years after
the Nirvapa ; from the Sarvastivadins soon arose the
Vatsiputriyas, from whom soon sprang the third,
fourth, fifth, and sixth ; then from the Sarvasti-
vadins there arose the seventh which gave rise to
the eighth, and again, nearing the 400th year, the
Sarvastivadins gave rise to the ninth and soon
after the tenth. In the list of eighteen the Sarvasti-
vadah is not counted, as it split into all the rest.
|Z9 T'ien-t'ai’s division of Hina-
yana into four schools or doctrines : (1) Of
reality, the existence of all phenomena, the doctrine
of being (cf. ^ ^ ^ atj, etc.) ; (2) ^ pg of
unreality, or non-existence (cf. jsg Jf |t) ; (3) 5}:
i/E ^ P! of both, or relativity of existence and
non-existence (cf. ^ ft) ; (i) 0 ^ ^ of
neither, or transcending existence and non-existence
(of. 5IB 5i
Hiriajaua and the heretical
sects ; also, .Hmajana is a heretical sect.
iDC The Hinayana partial and
gradual method of obeying laws and commandments,
as compared with the full and immediate salvation
of Mahayana.
d
. The commandments of the Hina-
yana, also recognized by the Mahayana : the five,
eight, and ten commandments, the 250 for the monks*
and the 348 for the nuns.
100
^1- Thellfnayanasutras, the four sections
of the Igamas ^ |I, v. /]>. ^ §|5.
P 51€ BIfll The Hinayana sastras or Abhidharma
I M ^ The philosophical canon of the
Hmayana, now supposed to consist of some thirty-
seven works, the earliest of which is said to be
the Gu^ianirdesa sastra, tr. as ^ m m. m
before a;d. 220. “ The date of the Abhidharma
is unknown to us " (Keith).
i # The robe of five patches worn by
some monks in China and by the ^ Jodo
sect of Japan ; v.
urinate ; also /Jn Buddhist
Tnonks are enjoined to urinate only in one fixed
spot.
/j^ Antara-kalpa, or intermediate kalpa ;
according to the ^ it is the period in which
human life increases by one year a century till it
reaches 84,000 with men 8,400 feet high ; then it
is reduced at the same rate till the life-period reaches
ten years with men a foot high ; these two are each
a small kalpa ; the ® ^ reckons the two together
as one kalpa ; and there are other definitions.
To repeat Buddha's name in a quiet voice,
opposite of ^ |.
A small volume ; Then-t'ai's term for the
(/h) M M P£ ^ ; the large sutra being the M g
4 /B M Having a mind fit only for
Hmayana doctrine.
fei* Small trees, bodhisattvas in the lower
stages, V. H H vB- '
4^ 7k ^ ^ A little water or “ dripping
water penetrates stone " ; the reward of the religious
life, though difficult to attain, yields to persistent
effort.
4^ t
The laws or methods of Hmayana.
i'tfi 5^ Upaklesabhumikah. The
ten lesser evils or illusions, or temptations, one of
the five groups of mental conditions of the seventy-
five Hmayana elements. They are the minor moral
defects arising from ^ ^ unenlightenmeiit ; i.e.
^ anger, ^ hidden sin, ^ stinginess, ^ envy,
vexation, ^ ill-will, fg bate, adulation,
deceit, pride.
(-i: 1^) A small chiliocosm, consisting
of a thousand worlds each with its Mt. Sumeru,
continents, seas, and ring of iron mountains; v.
3E The small rajas, called ^ fS: 3E millet-
scattering kings.
A small assembly of monks for cere-
monial purposes,
Small group, a class for instruction out-
side the regular morning or evening services ; also
a class in a household ; the leader is called 1 I gf .
One of the four divine fl.owers, the
mandara-flower.
no A summarized version. I I (®S ^
& P. Kumarajiva's abbreviated version, in
ten chiian, of the Maha-prajha-paramita-sutra.
The small Maudgalyayana.
six of that name, v. g.
An anniversary (sacrifice)
TK The sects of Hmavana,
The Hmayana doctrine of the void, as
contrasted with that of Mahayana.
m A junior monk of less than ten years
full ordination, also a courtesy title for a disciple ;
and a self-depreciatory title of any monk ; v. ^
dahara.
The Hinayana saint, or arhat. The in-
ferior saint, or bodhisattva, as compared with the
Buddha.
The rules and regulations for monks
and nuns in Hinayana.
101
/j''^ Smaller herbs, those who keep the five'
commandments and, do the. ten good deeds, thereby
attaining to rebirth as men or devas, v. H H 7[c.
/j^ ff The practice, or
also, urination.
3ipline of Hinayana ;
/]> ^ Manjusaka. g ^ M
Explained by ^ pliable. Rnbia cordifolia,. yielding
the madder, {mnnjeeth) of Bengal.
The monk ^ Hni-ylian of the Sni
dynasty. There was a § Chin dynasty monk of the
same name,.
/]' P"! W A junior monk ordained less than
ten years.
A junior teacher.
The small meal, breakfast, also called
m
P Ac
corpse ; to manage ; u.f.
P ^ij Sri. eifi f ij ; mm; mm; mm;
M ; ® H (l) Fortune, prosperity;
high rank, success, good fortune, virtues, these fotir
are named as its connotation. (2) The wife of Visrm.
(3) An honorific prefix or affix to names of gods,
great men, and books. (4) An exclamation at the head
of liturgies. (5) An abbreviation for MaiijusrL | |
M M ^ribhuja, i.e. Malaya. | | Driya&s, a
god who bestows good luck. | [ | | ^ f JJ ;
^ ^ ® ^insa. Acacia sirissa. The marriage tree
^ M ISb The I I is described as wdth large
leaves and fruit; another kind the | | J|t with
small leaves and fruit. Also called |j|> H | ]
25 Sirisaka. Name of a monk. | 1 ^ ^ ; j j
^ M ^ ^ Srigupta, an elder in Rajagrha,
wdio tried to kill the Buddha with fire and poison ;
V. I M I « ^ \ \ m m m m
Srimitra, an .Indian prince who resigned his throne
to his younger brother, became a monk, came to
China, translated the ^ Jg and other books.
i: .. ,, , ' ■■
To kill a person by the |g H
vetala method of obtaining magic power by incan-
tations on a dead body; when a headless corpse,
or some part of the body, fs used it is JP ; when
the whole corpse it is jp.
P m Kusinagara or Kusigramaka. •Jfij AP
mm; F mm m; ^ Mm m ; m f m
Explained by % ± ffe the birthplace of ' nine
scholars. -An ancient lvi,ngdom and city, near Kasiah,
180 miles north of Patna ; the place where ^akya-
nmni died.
Sitava:
na, V. PE He.
ii^) Smasana, Asmasayana, a
cemeteiy, idem P£
^ UlI ^[5 Siiguua, ^ abundantly
virtuous, a title of a Buddha.
P ^ Sikhin, St ^ ^ 3 $ ; e ^ 15 (or #,) ;
m m F m ; crested, or a flame ; explained by
fire ; $1 ih ^ Ratnasikhin occurs in the
Abliidharma. In the : 2 |s: it is 4^ ^ a shell-
like tuft of hair. ( 1 ) The 999th Buddha of the last
kalpa, whom Sakyamuni is said to have met. ( 2 ) The
second of the seven Buddhas of antiquity, born in
Prabhadvaja ^ as a Ksatriya. (3) A Maha-
brahma, whose name Sikhin is defined as Jg M or
Jg having a flaming tuft on his head ; connected
wdth the world-destruction by fire. The Fan-i ming-i
describes i^ikhin as 3 ^ or flame, or a flaming head
and as the god of fire, styled also ^ Buddha, pure ;
he observed the ^ ^ Fire Dhyana, broke the lures
of the realm of desire, and followed virtue. | ] ^
A deva of music located in the East.
f H iD Sivb ! ! ito j I I B# ; also wrongly
'/If; ; one of Sakyamuni's former incarnations,
wiien to save the life of a dove he cut off and gave
his owm flesh to an eagle which pursued it, which
eagle was Siva transformed in order to test him,
m 35.
P ^ ^ila, F ; n tl H intp- by ^
pure and cool, i.e. chaste ; also by restraint, or
keeping the commandments ; also by ^ of good
disposition. It is the second paramita, moral purity,
i.e. of thought, word, and deed. The four conditions
of sila are chaste, calm, quiet, extinguished, i.e. no
longer perturbed by the passions. Also, perhaps
sila, a stone, i.e. a precious stone, pearl, or coral.
For the ten silas or commandments v, + the
first five, or panca-sila, are for all Buddhists. | |
^ If the sila, or moral state, is not pure,
none can enter samadhi. | 1 ^ ^ Silapara-
mita. Morality, the second of the paramitas. | | ig
A curtain made of chaste precious stones. [ [ ^
102
P£ tl ; M ftllabhadra, a prince mentioned in
w m IM 6. ' I ■ 1 i^ Morar purity, essential to'
enter into saiimdiii. j 1 ^ ^ ^ravasti, idem. ^
1 i ^ ^ ^ilabl'iadra. A learned monk of Nalanda,
teacher of Hsiian-tsang, a.b. 625. | | ^ Sila-
dharma, a sramana of Khotaii. 1 | !$> ® Sila-
pral)lia, the Sanskrit name of a learned monk.
I I M & 0 Slladitya,soii of Pratapaditya and brother
of Rajyavardhana. , Under the spiritual auspices of
AYalokitesvara, he became king of Kanyakubja
A.n. 606 and conquered India and the Punjab. He
was merciful to all creatures, strained drinking water
for horses and elephants, was a most liberal patron of
Buddhism, re-established the great quinquennial
assembly, built many stupas, showed special favour
to Silabhadra and Hsiian-tsang, and composed the
71 :fc it ^ ^ IS Astama-hasri-caitya-saiiiskrta-
stotra. He reigned about forty years.
pmm Also HI (or p or g. Chavannes
accepts the identification with Chighnaii, a region of
the Pamirs {Documents sur les Tou-hiue Occidentaux,
p. 162).
P |iji ^ ^ Hiraiiyavati, IjP H flj
fic jk I M M II {!c IS ; gold river, a river
of Nepal, now called the Gandaki, near which
Sakyamuni is said to have entered nirvana. The
river is identified with the Ajitavati.
to be Sujata, son of an
elder of Rajagrha and the same as fg j?g.
P ^Itavana, PE ^ ; >P ^
^ iP ; ^ P£ cold grove |g i.e. a place for exposing
corpses, a cemetery. It is also styled ® ^
^ P6 #, * it # ; also V. p
^ M smasana.
[Jj A hill, mountain ; a monastery.
Ill it Mountain world,” i.e. monasteries.
Ill it (1) ‘'Hill monk”, self-deprecatory term
used by monks. (2) A monk dwelling apart from
monasteries.
A branch, of the T‘ien-t‘ai School
founded by [Ig Wu fin (d. a.d. 986) giving the
“ shallower ” interpretation of the teaching of this
sect ; called Shan-wai because it was developed in
temples away from the T‘iea-t‘ai mountain. The
“profounder” sect was developed at T‘ien-t‘ai and
is known as ^ the sect of the mountain
family”, or home sect.
ill St The " mountain school ”, the " pro-
founder ” interpretation of Tien-t'ai doctrines de-
veloped by gg fli Ssii-ming; v. last entry.
ill jf The weight of a mountain, or of Siimeru —
may be more readily ascertained than the eternity
of the Buddha.
Ui .Writing brushes as numerous as moiintaiiis,
or as the trees on the mountains (and ink as vast
as the ocean).
fij 7|C “ Mountain and water robe,” the
name of a monastic garment during the Sung dynasty ;
later this was the name given to a richly embroidered
dress.
iiiiiliBJfe Sagara-varadhara-buddhi-vikridita-
bhijna. lU # p (or g jl EE *1 The
name under which Ananda is to reappear as Buddha,
in Anavanamita-vaijayanta, during the kalpa Mano-
jha-&bdabhigarjita, v. ^ |g. | 1 g rfj '' Moun-
tains, seas, the sky, the (busy) market place ” cannot
conceal one from the eye of M Impermanence,
the messenger of death, a phrase summing up a story
of four l>rothers who tried to use their miraculous
power to escape death by hiding in the mountains,
seas, sky, and market places. The one in the inarket
place was the first to be reported as dead, ^ ^ |S 2.
ilj
peak.
The king of the mountains, i.e, the highest
111 n The gate of a monastery ; a monastery.
)l\ A stream, a mountain stream; Ssu-ch'uan
province. \M M M Making offerings at the streams
to the ghosts of the drowned.
X Work, a period of work, a job. | ^ Time,
work, a term for meditation ; also | ^5
Silpastbana-vidya. TJ H p One of the five
departments of knowledge dealing with the arts,
e.g, the various crafts, mechanics, natural science
(yin-yang), calculations (especially for the calendar
and astrology), etc. | ^ Nata, a dancer ; the
skilful or wily one, i.e. the heart or mind.
2( Self, personal, own. | fij Personal advantage,
or profit. I One’s own heart. | ^ ■
I 'f* Br ff fi The method of the self-realiza-
tion of truth, the intuitive method of meditation,
Jh is 1- I ^ The Buddhahaya, or realm of Buddha
in contrast with the realm of ordinary beings. | ||F,
S M Self-attained assurance of the truth, such
as that of the Buddha. \ M M ^ '0- ±
Myself (is) Amitabha, my mind (is) the Pure Land.
All things are but the one Mind, so that outside
existing beings there is no Buddha and no Pure
Land. Thus Amitabha is the Amitabha within and
the Pure Land is the Pure Land of the mind. It is
an expres.sion of Buddhist pantheism, that all is
Buddha and Buddha is all.
Already, past ; end, cease. | ^ ^ Past, pre.sent,
future, -ic.' ^ 1 ^ ft ^ Those
born into the “future life” (of the Pure Land) in
the past, in the present, and to be born in the future.
1 ; pK ^ Bhuta. Become, the moment just come
into existence, the present moment j being, existing j
a being, ghost, demon; a fact; an element, of
which the Hindus have five — earth, water, fire, air,
ethe^; the past. | « Ajnendriya. The second of
the m is ® IS q-v. One who already knows the in-
dnya or roots that arise from the "practical stage
associated with the Pour Dogmas, i.e. purpose, jov,
pleasure, renunciation, faith, zeal, memory, abstract
meditation, wisdom. ( ^ ^ A monk far ad-
vanced in religion ; an arhat. [ Alri'ady returned,
or, begun again, e.g. the recomniencomi'nt of a cycle
or course. | ^ ^ Those who ha^^e aliandoned
the desire-realm ; divided into two classes, .{J:
ordinary people wdio have left desire, but ■will be
born into the six gati ; H ^ the saints, who will
not be reborn into the desire-realm ; e.g. non-Buddhists
and Buddhists.
1 * shield ; a stem, or pole ; to oJBfend ; to con-
^•rn; toseek. i im±; ^ ^ E
fl) ^ Hrd, hrdaya, the jibysical heart. | [§)
M Iff Kancana, golden ; i.e. a tree, a shrub of
the same tj^ie, with golden lun;, de.scribed as of
the leguminous order; perhaps the Kunjara. Wronglv
written ^ (or Sf5) || and f- [g]
^ Dhanus. A bow ; a bow’s length, i.e. the
4,000th part of a yojana. Seven grains of wheat
^ make 1 finger-joint || f} ; 24 finger-joints make
1 elbow or cubit j|ij' ; 4 cubits make 1 bow i or
1 foot 5 inches make 1 elbow or cubit ; 4 cubits
make 1 bow ; 300 bows make 1 li ; but the measures
are variously given, j ^ ^ Kumbhanda demons,
V.
4. FOUR STROKES
-4^ No, not, none. (Sanskrit a, an.)
4^ 4^ ^ Neither unity nor diversity,
or doctrine of the yfi v. /\
^ ^ I I In ^ Not
io.ng beiore lie visits tlie place of enliglitenment or
of Truth, i.e. soon wull become a Buddha.
4' T Not to bring to a finish, not to make
plain, not plain, not to understand, incomprehensible,
i i ^ ^ Texts that do not make plain the Buddha’s
whole truth, such as Hinayana and ^ ^ or inter-
mediate Mahilyana texts. ' | | i} ^ The incompre-
nensiblc wisdom of Buddha.
4^ Adyaya. No second, non-duality, the
one and undivided, the unity of all things, the one
reality, the universal Buddha-nature. There are
numerous combinations, e.g. # “ good and
evil are not a dualism ; nor are % and ^ the^’niaterial
and immaterial, nor are and ^ delusion and aware-
ness— all these are of the one Buddha-nature. ^ ^
M neither plural nor diverse, e.g. neither two kinds
of nature nor difference in form. [ | The one
undi\dded truth, the Buddha-truth. Also, the unity
of the Buddha-nature. | | pg is similar ; also
the cult of the monistic doctrine ; and the immediacy
of entering into the truth.
^ iM. ^ “Not only the void”; or, non-void ;
sravrikas and jmatyoka-biiddha.s see only the “''^void'’,
bodhisattvas see also the non- void, hence | | I is
the 41 ^ gi: the ^‘void'*-’ of the ''^mean^^ It is a
term of the Intermediate school.
Not coming (back to mortality), an explana-
tion of jiiil ^ ^ anagamiii. | | ;^ ^ Anagamana-
mrgama. Neither coming into nor going out of
existence, i.e. the original constituents of all ^ tfiingg
are eternal ; the eternal conservation of energy, or
of the primal substance, j | Without being called
he comes to w^elcoine ; the Pure-land sect believes that
Amitabha himself comes to w^elcome departing souls of
his followers on their calling upon him, hut the jp ^
M ^ (Jodo Shin-shu sect) teaches that belief in
him at any time ensures rebirth in the Pure Land
independently of calling on him at death.
104
One of the ten kinds of '"'here-
sies ’’'founded by Sahjayiti Yairatiputra, v. who
taught that there is no; need to Jl; seek the -right
path, as when the necessary kalpas, have passed,
mortality ends and nirvana naturally follows.
^ ^ Adiiinadaiia-veramani ; the second
of the ten commandments, Thou shalt not steal.
^ ^ Not in the same class, dissimilar, dis-
tinctive, each its own. | | H Asakrt-samadhi ;
a samadhi in more than one formula, or mode.
I 1 vf One of the six ^ S indefinite state-
ments of a syllogism, where proposition and example
do not agree, j | rja ^ The general among the
particulars, the whole in the parts, i | ^ Varied,
or individual karma ; each__ causing and receiving
his own recompense, j | Avenika-buddhadharma.
The characteristics, achievements, and doctrine of
Buddha which distinguish him from all others.
+ A I I 1 the eighteen distinctive characteristics
as deWd by Hmayana are his + IS IS
H it: and his ^ ; the Mahayana eighteen
are perfection of body ; of speech ; of memory ;
impartiality or universality; ever in samadhi;
entire self-abnegation ; never diminishing will (to
save); zeal; thought ; wisdom ; salvation; in-
sight into salvation; deeds and mind accordant
with wisdom ; also his speech ; also his mind ;
omniscience in regard to the past; also to the
present; and to the future. 1 1 Distinctive
kinds of unenlightenment, one of the two kinds of
ignorance, also styled JS 11 i particular
results arising from particular evils. | | Dis-
similarity, singularity, sui generis. | | j|^ ^ The
things special to bodhisattvas in the ^
in contrast with the things they have in common
with sravakas and pratyeka-buddhas. I [ ^ Varied,
or individual conditions resulting from karma ;
every one is his own transmigration; one of the
The indivisible, or middle way
^ m Acala; niscala ; dhruva. The unmoved
immobile, or motionless ; also H ffy the term ii
used for the unvarying or unchanging, for th
pole-star, for fearlessness, for indifference to passioi
or temptation. It is a special term of Shingon ^ g
applied to its most important Bodhisattva, the |
m 3E q.v. I I » ; PrI 83 (H or g
Aksobhya, one of the 3£ % iu ^ Five Wisdom
or Dhyani-Buddhas, viz., Vairocana, Aksobhya
Ratnasambhava, Amitabha, and Amoghasiddhi.
is especially worshipped by the Shingon sect, as a
disciple of Vairocana. As Amitabha is Buddha in
the western heavens, so Aksobhya is Buddha in
the eastern heaven of Abliirati, the realm of joy,
hence he is styled ^ or ^ also ^ ^
free from anger. His cult has existed since the
Han dynasty, see the Aksobhya-tathagatasya-vyiiha.
He is first mentioned in the Prajnaparamita sutra,
then in the Lotus, where he is the first of the sixteen
sons of Mahabhijna - jnanabhibhu. His dhyani-
bodhisattva is Vajrapani. His appearance is variously
described, but he generally sits on a lotus, feet crossed,
soles upward, left hand closed holding robe, right
hand fingers extended touching ground calling it as
witness ; he is seated above a blue elephant ; his
colour is pale gold, some say blue ; a vajra is before
him. His esoteric word is Huiii ; his element the
air, his human form Kanakamimi, v. Jap. Ashuku,
Fudo, and Mudo ; Tib. mi-bskyod-pa, mi-’khriigs-
pa (mintug-pa) ; Mong. lilii ktidelukci. v. ^ §9
I I ^ Offerings to | | PJ 3E- I 1 His
messengers. \ \ %; \ \ M§C% I 11 ^ ffi ?i. ;
\\mmJt; \ mm
Prayers and spells associated with him and his
messengers. j | The eighth of the ten stages
in a Buddha’s advance to perfection. \ 1 ^
Prayers to | 1 ^ 3E to protect the house. | | ^
The samadhi, or abstract meditation, in which he
abides. 1 | P 3E ; 11# Aryacalanatha [5^“ ^
m M tr. ^ l|j # and ijj # and Aoalaceta,
PrI ^ ^ 3® Pt tr. ^ ife The mouthpiece
or messenger, e.g. the Mercury, of the Buddhas ;
and the chief of the five Ming Wang. He is regarded
as the third person in the Vairocana trinity. He has
a fierce mien overawing all evil spirits. He is said
to have attained to Biiddhahood, but also still to
retain his position with Vairocana. He has many
descriptive titles, e.g. M M M M Wl Ml
^ ^ ^ otc. Five different verbal signs are
given to him. He carries a sharp wisdom-sword, a
noose, a thunder-bolt. The colour of his images is
various— black, blue, purple. He has a youthful
appearance; his hair falls over his left shoulder;
he stands or sits on a rock ; left eye closed ; mouth
shut, teeth gripping upper lip, wrinkled forehead,
seven locks of hair, full-bodied. A second repre-
sentation is with four faces and four arms, angry
mien, protruding teeth, with flames around him.
A third with necklaces. A fourth, red, seated on
a rock, flames, trident, etc. There are other forms.
He has fourteen distinguishing symbols, and many
dharanis associated with the realm of fire, of saving
those in distress, and of wisdom. He has two mes-
sengers Z1 m Kiiiikara H and Cetaka
M including these, a group of eight
messengers A :A: m ^ "^^dth image, symbol,
word-sign, etc. Cf. Wj • 1 1 ii Prayer for
the aid of | | to end calamity and cause
prosperity. 1 | One of the six "ill ^ kinds
of inaction, or laDfscz-aller, the state of being unmoyed
by pleasure or pain. Similarly M M M liberation
from being disturbed (by the illusions of life) ; and
i 1 M if: a'l arliat wlio has attained to this
state. I \ ^ Immortality, niryana. j | ^
Immobility, one of the ten meanings of the yoid.
I I An a.ssembly for preaching and praising the
yirtues of | | rQ:. I 1^ BJ BJ I The [ | #
as the yajra representative, or embodiment, of Vairo-
cana for saving all sentient beings.
^ Neither the thing itself nor
something apart, e.g. the water and the wave ;
similar to
mm Aniitabha’s vow of not
taking up his Buddhahood till each of his forty-eight
vows is fuliilled, an affix to each of the vows.
Sutra* I I I I ^ ISl PI The, samadhij or libera-
tion of m.ind, that ensures a vision of the ineffable.
1 I The e,xiste!ice of those who do the :f;
or forbidden,, i.e. the hells, j | ^ Not to be cast-
away — said to be the iiariie of the founder of the
Mahisasikah, or ilfc. school, cast into a well at
birth by his mother, saved by his. father, at first
a brahman, afterwards a Buddhist ; v. ^ g,
but probably apocryphal. 1 1 S ^ The Buddha-
wisdom that in its variety is beyond description.
1 J Si* 'fe 5 J I ^ ft S fe. The first refers
to invisible, perceptible, or material things, e.g. sound,
smell, etc. ; the second to invisible, imperceptible,
or immaterial tilings. | | |g; Unmentionable, in-
definable ; truth that can be thought but not ex-
pressed. I 1 I Ganendra ; the 733rd of the
Buddhas of the present kalpa g in which 1,000
Buddhas are to appear, of whom four have appeared.
I I JS ^ Two guardians of the Law on the right
of Manjusri in the Garbhadhatu mandala, named
m w and m
Free from the receptivity,
^®^ation, of things, emancipated from desire.
1 1 XX ^ In the Lotus sutra, cap. 25, the bodhi-
sattva H ^ obeying the Buddha’s command,
offered Kuan-yin a jewel-garland, which the latter
refused saying lie had not received the Buddha’s
command to accept it. This attitude is attributed
to Ms Jf: ^ samadhi, the samadhi of H ^ ^
utter “voidness”, or spirituality.
May not, can not ; unpermissible, for-
bidden ; unable. I | # Anupalabbya ; Alabhya.
Beyond laying hold of, unobtainable, unknowable,
unreal, another name for ^ the void. H ifr
^ W ^ The mind or thought, past, present, future,
cannot be held fast ; the past is gone, the future
not arrived, the present does not stay. | | ^
One of the eighteen ^ ; it is the -i- t: ^ |g
the “ void ” that is beyond words or thought. | |
S ^ Beyond thought or description, v. Jg
Pu-k‘o, the name of a monk of the ^ # Ling Miao
monastery in the T'ang dynasty, a disciple of Subha-
karasimha, and one of the founders of -g- Shingon.
The four indescribables, V. if- — M jfl 18, are
the worlds ; living beings ; dragons (nagas) ; ’ and
the size of the Buddha-lands. The five, of the ^
M 30, are : The number of living beings ; all
the consequences of karma ; the powers of a state
of dhyana ; the powers of nagas ; the powers of
the Buddhas. | | | 1 # ; | | | 1 ^ iin 2^5 The in-
effable Honoured One ; the Tathagata of ineffable
light ; titles of Amitabha. | | | | (^
A name for the m ^ M Hua-yen sutra. The full
title is also a name for the
J® Vimalakirtti
tbe S fi.
-g-
Unbarmonizing natures, one of
Not good ; contrary to the right and
harmful to present and future Kfe, e.g. 5) ^
11#^ idem # # i.e. f* or ^ ^
Wijl Ignorant, rustic; immature
ignorant.
or
Anuccasayanamaha-
sayana. Not to sit on a Mgh, broad, large bed, tbe
ninth of the ten commandments.
m Neither adding nor subtracting ;
nothing can be added or taken away. In reference
to the absolute ^ ^ f j| nothing can be
added or taken away ; vice versa with the relative.
1 I M the unvarying ^ Bhutatathati,
one of the ten ; also the eighth of the -f- f[^.
4- m Avinasya ; indestructible, never decay-
ing, eternal | | ^ A term in ^ -g Shingon for
the magic word ppj “a ”, the indestructible embodi-
ment of Vairocana. 1 | 0 The four dhyana
heavens, where the samadhi mind of meditation
is indestructible, and the external world is indestruc-
tible by the three final catastrophes. | | Two
lands of arhats practise the & fl skull medita-
tion, the dull who consider the dead as ashes, the
intelligent who do not, but derive supernatural
powers from the meditation. | | ^ lij Vairocana
106
the iiKieskmtible/or etemalv^ ^ I i J 1 it Pjl M
Tlie Iiiiiiiiioiis m of the eternal H
Vairocaiia, the place in the Vajradhatu, or Diamond-
realm, of Vairocana a.s teacher.
The twenty-sixth patriarch, said
to he Piiryamitra (Eitel), son of a king in Southern
India, laboured in eastern India, d. a.b. 388 by
samadM.
^ pp Musavada-veramani, the fourth com-
mandinent, thou shalt not lie ; no false speaking.
A term of greeting between monks, i.e.
I do not take the liberty of inquiring into your
mnflitinrt.
m. Anagamin. He who does not return ; one
exempt from transmigration.
Practices not in accord with the rule ;
immoral or subverted rules, i.e. to do evil, or prevent
good ; heretical rules and practices.
The meditation against forgetfulness.
Abrahamacarya-veramani, the third
commandment, thou shalt not commit adultery, i.e.
against fornication and adultery for the lay, and
against all unchastity for the clerics.
Asaiksa ; no longer studying, graduated,
one who has attained.
Unfixed, unsettled, undetermined, un-
certain, 11 ^ ^ One of the ‘^four karma’’ —
aniyata or indefinite karma ; opposite of ^
1 I ilfc '/i of mental conditions, that
of undetermined character, open to any influence
good or evil. [ | (|g) > 1 ^ Of indeterminate nature.
The Dharmalaksana school divides all
beings into five classes according to their poten-
tialities. This is one of the divisions and contains
four combinations : ( 1 ) Bodhisattva-cum-sravaka,
with uncertain result depending on the more dominant
of the two ; ( 2 ) bodhisattva-cum-pratyeka-buddha ;
(3) sravaka-cum-pratyeka-buddha ; (4) the character-
istics of all three vehicles intermingled with uncertain
results ; the third cannot attain Buddhahood, the
rest may. 1 | ft ; M One of the three
Then-t'ai groups of humanity, the indeterminate
normal class of people, as contrasted with sages
IE ^ ^ v4ose natures are determined for
goodness, and the wicked ® ^ ft ^ whose natures
are determined for evil. 1 j ^ Indeterminate
teaching. Then-Pai divides the Buddha’s mode of
teaching into four ; this one means that Buddha, by
his extraordinary powers of 3 ?^ >[g upaya-kau&lya,
or adaptability, could confer Mahayana benefits
on his hearers out of his Hinayana teaching and
vice versa, dependent on the capacity of his hearers.
I 1 (jt) M Direct insight without any gradual
process of samadhi ; one of three forms of Then-t'ai
meditation.
r- ^ Aciiitya. ppj .f# iff* ^ Beyond thought
and wmrds, beyond conception, baffling description,
amazing, I [ 1 ^ The ineffable vehicle, Buddhism.
I I I S. S “T* The youth of ineffable wisdom,
one of the eight youths in the Mahju&i court of the
Garbhadhatu. I I I ^ Acintya-jnana, incon-
ceivable wisdom, the indescribable Buddha-wisdom.
I I I H Inexpressible karma-merit always
working for the benefit of the living. 111 ^
Acintyadhatu. The realm beyond thought and words,
another name for the Bhutatathata, ^ ^tj. | | |
M W The practice of the presence of the
invisible Dharmakaya in the esoteric word. | | |
^ ^ ^ ^ The Void beyond thought or dis-
cussion, a conception of the void, or that which is
beyond the material, only attained by Buddhas and
bodhisattvas. [ | j | § The wisdom thus attained
which removes all distresses and illusions. | | |
iM M) 1$ The ^ ^ |M Hua-yen sutra. | 1 1 ^
The indescribable vasana, i.e. suffusion, or ^'fuming”,
or influence of primal ignorance, on
the ^ bhutatathata, producing all illusion.
V- ® M ife Awakening of Faith. | 11® The
indescribable changes of the bhutatathata in the
multitudinous forms of all things. | | | | ^ ^ ^
Ineffable changes and transmigrations, i.e. to the
higher stages of mortality above the traidhatuka
or trailokya H
Unhappy, uneasy, the disturbing in-
fluence of desire.
Ik The bodhisattva virtue of not
sparing one’s life (for the sake of bodhi).
The excommunication of an unrepen-
tant monk ; one of the H IB.
Aliimsa. Harmlessness, not injuring, doing
harm to none.
^ ^
rebuke.
Neither clever nor pure — a term of
107
w Lay Buddhists may not pay homage to
the gods or demons of other religions ; monks and
nuns may not pay homage to kings or parents.
^ ® ^ ^ M ®
Jatarupa-rajata-pratigralianad vairamapi (virati).
The tenth commandment, not to take or possess
uncoined or coined gold and silver, or jewels.
7^ Amitabha’s vow of non-aban-
donment, not to enter Buddhahood till all were
born into his Paradise.
^ Me yM No slackness or looseness; concen-
tration of mind and will on the good.
m{ Without ceasing, unceasing. ( | ^
The unceasing light (or glory) of Amitabha. | | ^ ff,
One of the twelve shining Buddhas. | | Unceasing
continuity. I | ® Unceasing remembrance, or
invocation of the Buddha, i | One of the
^ 'ij'- I I (®) ^ Unceasing reading of the
sutras. I I ^ Unceasing turning of the wheel,
as in a monastery by relays of prayer and medita-
tion.
mm. The sixth, or highest of the six
types of arhats ; the other five groups have to bide
their time and oportunity 51# |? for liberation
in samadhi, the sixth can enter immediately.
The second of Amitabha’s
forty-eight vows,_ that those born in his kingdom
should never again enter the three evil lower paths
of transmigration.
^ 1^ Unsullied by the things
of the world (e.g. the lotus). 1 | ^ ^ Uncon-
taminated iterance. | | ^ ^ ^ The
samadhi which is uncontaminated by any (evil)
thing, the samadhi of purity ; i.e. Manjusri in samadhi
holding as symbol of it a blue lotus in his left hand.
Natya-gita-vaditra-visukadar&nad vairamani (virati).
The seventh commandment against taking part in
singing, dancing, plays, or going to watch and hear
them.
Not strict food, not exactly food,
tilings that do not count as a meal, e.g. fruit and
nuts.
Undying, imiiiortai^ ■ [ j dL If Sweet
dew of immortality, a baptismal wa.ter of Jf| “g
Shingon. | | a|§ Medicine of immortality, called
^ M So-ho, which grows on ill the Hiiiialaya-s
and bestows on anyone seeing it endless and painless
life. I I ^ One of the eight the desire for
long life. I I PI The gate of immortality or nirvana,
i.e. mahayana.
Pranatipatad vairamani (virati). The
first commandment. Thou shalt not kill the liv ing
m Not in acccordance with the Buddha-
law, wrong, improper, unlaw^fiil.
The fear of giving all and having
nothing to keep one alive ; one of the five fears.
u. « Anirodlia, not destroyed, not subject to
annihilation. | | ^ ^ Aniiodhanupada, neither dying
nor being reborn, immortal, v.
Unclean, common, vile. [ | ^ | |
# i'j ; M (or m m m m ^ w
Ucchusma, a bodhisattva connected with TfC ifr ^ j
who controls unclean demons. | | “Unclean”
almsgiving, i.e. looking for its reward in this or the
next life. 1 | ^ “ Unclean ” flesh, i.e. that of
animals, fishes, etc., seen being Idlled, heard being
killed, or suspected of being killed ; Hmayana forbids
these, Mahayana forbids all flesh. | i U ; ^ ^ iff
Ignoble or impure deeds, sexual immorality. | | fj
The meditation on the uncleanness of the human
body of self and others, e.g. the nine stages of dis-
inte^ation of the dead body ;fi jg q.v. ; it is a
meditation to destroy ^ desire ; other details are :
parental seed, womb, the nine excretory passages,
the body’s component parts, worm-devoured corpse
—all unclean. | | | A sutra of Dharmatrata.
J I ift glS ^ “Unclean” preaching,
i.e. to preach, whether rightly or wrongly, from
an impure motive, e.g. for making a living. | | ^
One of the three ^ : impermanence, impuritv, distress
m jf,
Anutpatti ; anutpada. Non-birth ; not
to be reborn, exempt from rebirth ; arhan is mis-
takenly interpreted as “not born”, meaning not
born again into mortal worlds. The “nir” in nir-
vana is also erroneously said to mean “ not born” ;
certain schools say that nothing ever has been born,
or created, for all is eternal. The Shingon word
|®r“a” is interpreted as symbolizing the uncreated.
108
The imhorn or uncreated is a name for the Tatha-
gata, wlio is not born, but eternal ; hence by implica-
tion the term means ''eternal”. Adi, which means
" at first ”, “ beginning ”, " primary ”, is also inter-
preted as ^ uncreated. | 1 One of the
H ISf? when illusion no longer arises the suiferings
of being reborn in the evil paths are ended. | | ^
M ^ iiS ''Neither (to be) born nor ended” is
another term for ^ ^ permanent, eternal ; nothing
having been created nothing can be destroyed ;
Hinayana limits the meaning to the state of nirvana,
no more births and deaths ; Mahayana in its Madhya-
mika form extends it universally, no birth and death,
no creation and annihilation, see + The H j 1
are that nothing is produced (1) of itself; (2) of
another, i.e. of a cause without itself ; (3) of both ;
( 4 ) of no-cause.
Not in doubt that the creature
has been killed to feed me, v.
^ il * The non-interrelated mind, see
M is 1 1 I Actions non-interrelated (with
mind).
Amogha, Amoghavajra. ^ ^ H
^ M ; M B a ^ ff M Not empty (or not
in vain) vajra. The famous head of the Yogacara
school in China. A Singhalese of northern brahmanic
descent, having lost his father, he came at the age
of 15 with his uncle to the eastern sea, or
China, where in 718 he became a disciple of ^ ^
Vajrabodhi. After the latter’s death in 732 , and at
his wish, Eliot says in 741 , he went to India and
Ceylon in search of esoteric or tantric writings, and
returned in 746 , when he baptized the emperor Hsiian
Tsung. He was especially noted for rain-making
and stilling storms. In 749 he received permission
to return home, but was stopped by imperial orders
when in the south of China. In ? 756 under Su
Tsung he was recalled to the capital. His time
until 771 was spent translating and editing tantric
books in 120 volumes, and the Yogacara ^ rose
to its peak of prosperity. He died greatly honoured
at 70 years of age, in 774 , the twelfth year of Tai
Tsung, the third emperor under whom he had served.
The festival of feeding the hungry spirits
is attributed to him. His titles of ^ ^ and | j
H 1^ are Thesaurus of Wisdom and Amogha Tripi-
taka. 11#^# ^ iuyamogha-purnamani,
also styled M ^ '^At will vajra ” ; in the
Garbhadhatu mandala, the fifth on the south of the
^ court. 1 I ^0 ^ H ; 1 I ^ ^0 The realm
of phenomena ; in contrast with the universal
M in or ^ J| dharmakaya, unmingled with the
illusion of phenomena. | | ^ ft jm ^ Amogha-
siddhi. The Tathagata of unerring performance,
the fifth of the five wisdom or dhyani-buddhas of
the diamond-realm. He is placed in the north ;
his image is gold-coloured, left hand clenched, right
fingers extended pointing to breast, illso, "He is
seated in ' adamantine ’ pose (legs closely locked) ”
(Getty), soles apparent, left hand in lap, palm up-
wards, may balance a double vajra, or sword ; right
hand erect in blessing, fingers extended. Symbol,
double vajra ; colour, green (Getty) ; word, ah ! ;
blue-green lotus; element, earth; animal, garuda ;
Sakti (female personification), Tara; Manusi-Buddha
(human or saviour Buddha), Maitreya. T., don-
grub ; J., Euku jo-ju. I 1 H ^ (H ^ or ^
or ^ ^); Amoghapasa ® Not
empty (or unerring) net, or lasso. One of the six
forms of Kuan-yin in the Garbhadhatu group,
catching deva and human fish for the bodhi-shore.
The image has three faces, each with three eyes
and six arms, but other forms have existed, one
with three heads and ten arms, one with one head
and four arms. The hands hold a net, lotus, trident,
halberd, the gift of courage, and a plenipotentiary
staff; sometimes accompanied by "the green
Tara, Sudhana-Kumara, Hayagriva and Bhrkuti”
(Getty). There are numerous sutras, etc. 1 i
^ ^ Amoghadarsin, the unerringly seeing Bodhi-
sattva, shown in the upper second place of Ti-
tsang’s court in the Garbhadhatu ; also ^
# PI- I 1 ^ S'J ^ S Amogliavajra.
^ ff ?=l A Bodhisattva in the ^ court of
the Garbhadliatu. \ \ ^ M ^ Amoghanku^a.
^ Kuan-yin of the “ Unerring hook ”,
similar to | | ^ ^ | | ; also styled ^
H 3E ^ ft ^ ; in the court of the empyrean.
(ft) The Cli'an or intuitive
School does " not set up scriptures ” ; it lays stress
on naeditation and intuition rather than on books
and other external aids ; cf. Lanka vatara sutra.
1% Never Despise, | | ^ ^ a previous
incarnation of the Buddha, as a monk whose con-
stant greeting to all he met, that they were destined
for Buddhahood, brought him much persecution ;
see the chapter of this title in the Lotus sutra.
I 1 The practice of " Never Despise ”.
smart speech.
Unrefined, indecent, improper, or
Mala-gandha-vilepana - dharana-mandana - vibhusapa-
sthanad vairamani (virati). The eighth command-
109
ment against adorning the body with wreaths of
fragrant flowers, or using fragrant unguents.
^ ® ^ ^ The sixteenth of Amita-
bha s forty-eight vows, that he would not enter final
Buddhahood as long as anyone of evil repute existed.
Not in order of age, i.e. clerical
age ; disorderly sitting ; taking a seat to whick
one is not entitled;
S it Not independent, not
master, under governance.
one s own
^ ^ Adattadana. Taking that which is
not given, i.e. theft; against this is the second
commandment.
^ M ^ One of the H the
state of experiencing neither pain nor pleasure
i.e._ above them. Also styled ^ ^ the state in
which one has abandoned both.
- ^ ^ Piirana-kafyapa. ® ffl 15 So
One of the six heretics, or Tirthyas, opposed to
Sakyamuni.
1^ Not of false or untrue nature
...... bSU ...
true, sincere; also ^ ^ ft.
Mfi- Without doing yet to do eg
IS « M s J' e-g-
^ . U^®ii%^itened, uncomprehending, with-
out spiritual ’’ insight, the condition of people in
general, who mistake the phenomenal for the real,
and by ignorance beget karma, reaping its results
in the mortal round of transmigration ; i.e. people
generally. | | 3^ © The first two of the -t i#
of the samt, m which the illusion of mistaking the
phenomenal for the real still arises.
^ ift 0 ^ ^ The prohibition
of mentionmg the errors and sins of other disciples,
cleric or lay. ^ ’
'■'—Tr** ' A' '
I request ; uninvited ; voluntary.
I I ^ The uninvited friend, i.e. the Bodhi-
sattva. I j Uninvited preaching or offering
ot tfie Law, i.e. voluntarily bestowing its benefits.
^ ^ ^ tt Unchanging nature, immutable,
ne.. the bhutatathata. \ \ ^ in The immutable
Mutatathata in the absolute, as compared with
TO in, i-O- in relative or phenomenal condi-
tions. i i ^ The conditioned immutable, i.e.
immutable as a whole, but not in its parts, i.e. its
phenomenal activity.
3 ^ The stage of endurance, or
patient meditation, that has reached the state where
phenomenal illusion ceases to arise, through entrv
realization of the Void, or noumenal ; also
m ^ (or m) m m.-
^ (^) Avaivartika, or avinivartaniya. Never
receding, always progressing, not backsliding, or
osing ground ; never retreating but going straight
to mrvana; an epithet of every Buddha. The
^ I I are never receding from ^ position attained ;
irom a right course of :ff action ; from pursuing
a right line of ^ thought, or mental discipline,
ihese are duties of every bodhisattva, and have
numerous interpretations. 0 1 [ The Pure Land
sect add another place or abode to the above
three, i.e. that those who reach the Pure Land never
tall away, for which five reasons are given termed
i ^ Dharmalaksana sect
make their four fg, and , faith, position
attained, realization, and accordant procedure. I |
'ft The seventh of the -j- the stage of never
reeedmg, or continuous progress. | [ The Pure
Land, from which there is no falling away. 1 I -Wi
he first of a bodhisattva's -f- ; it is also in-
terpreted by right action and right thought I I
One of the nine ^ ^ asaiksa, i.e. the stage
beyond study, where intuition rules. Name of one
of the twenty-seven sages. | 1 ^ A never-
receding bodhisattva, who aims at perfect enlighten-
I I fi) ^ The never-receding Buddha-
vehicle, of universal salvation.
■ Not to return, never retiirmng. Of. ^ ;
R The third of the |7g four directions or
airns, see Pnf gjj ^ anagamin, not returning to the
desire-world, but rising above it to the ^ oi
H # form-realm, or even formless realm. [ I
M Ihe fruits, fruition, or rewards of the last. Various
stages m the final life of parinirvana are named,
I.e. five, six, seven, eight, nine, or eleven kinds.
A nominal assistant or
attendant, an attendant who has no responsibilities.
Vikala-bhojanad vairamani (vi-
rati) ; part of tlie sixth of the ten commandments,
i.e. against eating out of regulation hours, v.
^ ^ ^ One of the g H a
philosophical school, whose rule was self-gratification,
'' not caring for others.
^ ife ji Siira-niaireya-madya-pramadasthanad
vairamani (virati). The fifth of the ten command-
ments, i.e. against alcohol.
^ ^ Vikalahhojana ; part of the sixth of
the ten commandments, i.e. against eating flesh ;
Madhya. Middle, central, medium, the mean,
within ; to hit the centre, v. also H H •
^ The middle vehicle to nirvana, includes
all intermediate or medial systems between Hina-
yana and Mahayana. It also corresponds with the
state of a pratyeka-buddha, who lives chiefly for
his own salvation but partly for others, lilce a man
sitting in the middle of a vehicle, leaving scarcely
room for others. It is a definition made by Maha-
yanists unknown to Hmayana.
4" -S ^ Another name for the uttara sanghati,
the middle garment of price, or esteem.
4" 7C The fifteenth of the seventh moon ; the
i and “p* 1 are the fifteenth of the first and tenth
moons respectively; cf. S-
Middling kalpa, a period of 336,000,000
years.
A middling chiliocosm, see ri ^
4*. fP Central India, i.e. of the 5; pp Five
Indies, as mentioned by Hsiian-tsang in the ®
12 .
^ The middle Agama pj
^ OT Middle rank or class.
t, ® Chanting of ^ flg Buddhist hymns is
divided into three kinds fJj, and
4> 0 An arrangement by the esoteric sect of
the Five Dhyani-Buddhas, Vairocana being the first
in position, Aksobhya east, and so on.
4 *
I Madhyadesa, ff* 5c (^) 5 4* % The
middle kingdom, i.e. Central North India, v. ft* pp-
4* ± Medium disciples, i.e. ^avakas and
pratyeka-buddhas, who can gain emancipation for
themselves, but cannot confer it on others ; cf.
T ± and Jt ±.
4* 3k (^a) Central North India, idem
1 j I ^ A monastery on the ^ ^ Fei-lai peak at
Hangchow.
^ TK The school or principle of the mean,
represented by the '/dc ^ Dharmalaksana school,
which divides the Buddha’s teaching into three
periods, the first in which he preached existence,
the second ^ non-existence, the third 4^ neither,
something between ” or above them, e.g. a realm
of pure spirit, vide the ^ |M Sandhinirmocana
sutra and the Lotus sutra.
4* ® A monk’s inner garment, i.e. the five-
patch garment ; also | ^ |.
4 >
idem 4* JE
^ The central honoured one — in any group
of Buddhas, e.g. ^ among the five 15 5^.
4* C' idem
4 * Repenting or recanting midway, i.e.
doubting and falling away.
. 4 > ^ One of the |ig 7 ^, i.e. the antara-bhava or
intermediate state of existence between death and
reincarnation; hence | | ;^ Jg is an unsettled
being in search of a new habitat or reincarnation ;
V. I li^r.
T IS Medium capacity, neither clever nor dull,
of each of the six organs ; there are three
powers of each organ Jt, 4*, and T-
^ Central North India, idem |
Ill
4* M Each of the four great continents at the
foot of Mount Sumeru has two middling continents.
In the naidst of the stream, i.e. of ^
^ mortality, or reincarnations.
4* .Sp The central figure of the eight-petalled
group of the Garhhadhatu mandala ; i.e. the pheno-
menal Vairocana who has around him four Buddhas
and four bocBiisattvas, each on a petal. From this
mandala spring the four other great mandalas.
™ ^ The name of a Buddha in the centre of
a lotus. I I A H ^ The Court of the eight-petalled
lotus in the middle of the Garhhadhatu, with Vairo-
cana in its centre and four Buddhas and four bodhi-
sattvas on the eight petals. The lotus is likened
to the human heart, with the Sun-Buddha g
at its centre. The four Buddhas are E. Aksobhya,
S. Eatnasaihbhava, W. Amitabha, N. Amogha’siddhi ;
the four bodhisattvas are S.E. Samantabhadra’
S.W. ManjusrI, N.W. Avalokitesvara, and N.E.
Maitreya.
T IS One of the five kinds of those who
never recede but go on to parinirvaria, cf. ^
4* ^ ^ The Madhyamika school, which
has been described as a system of sophistic nihilism,
dissolving every proposition into a thesis and its
antithesis, and refuting both ; but it is considered
by some that the refuting of both is in the interests
of a third, the tjfi which transcends both.
4* The third of the H W three postulates
of the T‘ien-t‘ai school, i.e. and q.v.
4* The middle stage of the = referred
to in the ^ ^ f$, i.e. the middle class of those
in the next life ; also | 1 ; the [ | H is the
meditation on this condition.
4* i
The “ mean ” has various interpretations.
In general it denotes the mean between two ex-
trenies, and has special reference to the mean between
realism and nihilism, or eternal substantial existence
and annihilation ; this “ mean ” is found in a third
principle between the two, suggesting the idea of a
realm of mind or spirit beyond the terminology of
^ or III, substance or nothing, or, that which has
form, and is therefore measurable and ponderable,
and its opposite of total non-existence. See 41
The following four Schools define the term according
to their several scriptures ; the School describes
. tneu- several scriprures ; tue Scliool describes
Medium-sized herbs, medium capacity, i* as the Pg fi, v. Pf ^ 4> It ; the H ft School
^ 111, Meditation on the Mean, one of the
’ 3 ilso meditation on the absolute which
unites all opposites. There are various forms of such
meditation, that of the the
the ^ V. next.
as the A eight negations, v. = Wi ; the T‘ien-t'ai
as # the true reality ; and the Hua-yen as the
J?- dharmadhatu. Four forms of the Mean are
given by the = It ^ | I BP ^ ^ The doctrine
of the “ mean ” is the dharmadhatu, or “ spiritual ”
universe.
4 * Sra; 4 * iro Prannyaya-mula-sastra-
tika, or Pranyamula-sastra-tika ; the Madhyamika
sastra, attributed to the bodhisattvas Nagarjuna
as creator, and Nilacaksus as compiler ; tr. by
Kumarajiva a.b. 409. It is tbe principal work of
the Madhyamika, or Middle School, attributed to
Nagarjuna. Versions only exist in Chinese and
Tibetan ; ^ an English translation by Miyamoto exists
and publication is promised ; a German version is
by Walleser. The 4 * is the first and most impor-
tant of the ^ q.v. The teaching of this School
is found additionally in the Jig * ^ ^ m
m # ic mm m and ^ m ®s. f
The doctrine opposes the rigid categories of exis-
tence and non-existence ^ and and denies the
two extremes of production (or creation) and non-
production and other antitheses, in the interests
of a middle or superior way.
4 * 71^ The third period of the Buddha’s
teaching, according to the ^ giving the
via media between the two extremes, the absolute
as not confined to the phenomenal or the noumenal ;
also called_ ^ | | ^ The reality of the
“ mean” is neither substance or existent, nor
§■ void or non-existent, but a reality which is neither,
or a mean between the two extremes of materialism
and nihilism ; also | y. | | Ji The “ mean ”
as the basic principle in the JglJ and m Schools of
the doctrine of the M ■it M- “ transformation body ”.
i 1 M ^ The “ mean ” is the first and chief
of all principles, nothing is outside it. | | fg One
of the T‘ien-t‘ai H H three meditations, i.e. on the
doctrine of the Mean to get rid of the illusion of
phenomena.
4 *
_ W A treatise by Vasubandhu, translated
by Hsiian-tsang in three chiian and by ^ |§
oilmen Clien-ti in two chiian. It is an explanation
of the ^
^ Madhyanta-vibliaga-sastra, said
to have been given by Maitreya to Asahga.
■t> la ^ An intermediate dhyana stage be-
tween two dhyana-heavens ; also ( | H ,*
4 *
, ^ The^ intermediate existence between death
and reincarnation, a stage varying from seven to
forty-nine days, when the karma-body will certainly
be reborn; v. [ ^. | | ^ The means used
(by the deceased's family) for ensuring a favourable
reincarnation during the intermediate stage, between
death and reincarnation.
The midday meal, after which nothing
whatever may be eaten.
The central Buddha in a group.
Eed, cinnabar colour; a remedy, drug, elixir.
I H The pubic region, inches below the navel. *
To say, speak. | ^ Continuing to speak;
they say, people say ; as follows, and so on, etc.
I ^ Why ? 1 I The opening stanza of the
JNirvana sutra 3.
2 Interlock, dovetail, mutual. | ^ The fault
of transferring from one object of worship over to
another a gift, or duty, e.g. using gilt given for an
image of Sakyamuni to make one for Maitreya ; or
rohbmg Peter to pay Paul | ^ Kneeling with
both knees at once, as in India ; in China the left
I ^ oil the ground; also AH B&.
I ^ Harhsa samgharama, “ Wild goose monas-
ery, on Mount Indrasailaguha, whose inmates were
once saved from starving by the self-sacrifice of a
wild goose ; also ff ^ (or ^
J Like ladling the moon
u of the well ; the parable of the monkeys who
saw the moon fallen into a well, and fearing there
would be no more moonlight, sought to save it ;
the mo^ey-kmg hung on to a branch, one hung
on to his tail and so on, but the branch broke and
all were drowned. | “Like the well and the
/> the impermanence of life. The
well refers to the legend of the man who running
away from a mad elephant fell into a weU; the
river to a great tree growing on the river bank
yet blown over by the wind. | 0 The flower of the
water, i.e. that drawn from the well in the last watch
of the night, at which time the water is supposed
not to produce animal life.
PaSca, five.
Five, three, eight, two, a sum-
mary of the tenets of the ^ ^ school, 5 ^
A SI, and n M q.v.
5 ± The five higher bonds of
desire still existing in the upper realms, i.e. in both
the form and formless realms.
The five bonds in the lower
desire-realms, i.e. desire, dislike, self, heretical ideals,
doubt ^
5,^ "01 ^ The five inconceivable, or
thought-surpassing things, v. ;:f; | | jg ^
Five improper things for a monk to eat— twigs, leaves,
flowers, fruit, powders. | | ji ^ idem S # S
I I I idem S SI Iffif 15
The five vehicles conveying to the karma-
reward which differs according to the vehicle ; they
are generally summed up as (1) A m rebirth among
men conveyed by observing the five commandments ;
(2) A ^ among the devas by the ten forms of good
action ; (3) ^ ^ [ among the sravakas by the four
noble truths ; (4) ^ ^ | among pratyeka-buddhas
by the twelve nidanas; (5) ^ ^ | among the Buddhas
and bodhisattvas by the six paramitas A S.
Another division is the various vehicles of bodhi-
sattvas ; pratyeka-buddhas ; fravakas ; general ;
and devas-and-men. Another is Hinayana Buddha,
patyeka-buddhas, sravakas, the gods of the Brahma-
heavens, and those of the desire-realm. Another is
Hinayana ordinary disciples ; fravakas ; pratyeka-
buddhas ; bodhisattvas; and the one all-inclusive
vehicle. And a sixth, of Then-t'ai, is for men ;
devas ; fravakas-cum-pratyeka-buddhas ; bodhi-
sattvas ; and the Buddha-vehicle. The esoteric
cifit has : men^ corresponding with earth ; devas,
with water ; sravakas, with fire ; pratyeka-buddhas,
with wind ; and bodhisattvas, with g the “ void ”.
I 1 /A. -^11 the different classes will obtain an
entrance into the Pure Land by the vow of Amitabha.
^ ^ fallaciously ex-
plained by Mahadeva, as stated in the Kathavatthu.
22
The five periods each of 500
years. In the tenth chapter of the M E M M
the Buddha is reported as saying tha,t after hk
death there would he five successive periods each
of 500 years, strong consecutively in power (1) of
salvation, (2) of meditation, (3) of learning, (4) of
stupa and temple building, and finally (5) of dissension.
I I ^ ^ The twenty-five Bodhisattvas “ -f* $ J j.'
S A
I a R A-
AtEW The five fundamental conditions of
0 _ li the passions and delusions : wrong views
which are common to the trailokya ; clinging, or
attachment, in the desire-realm j clinging, or attach-
ment, in the form-realm; clinging, or attachment, in
the formless realm which is still mortal ; the state of
unenhghtenment or ignorance in the trailokya H ^
which is the root-cause of all distressful delusion
Also I i I
The Five Dhyani-Buddhas of the Vajra-
dhatu and Garbhadhatu ; v. ^ |y Jjtl I I $ #
A Shingon term for the five Buddhas in their
manifestations ; Vairocana as eternal and pure
dharmakaya ; Aksobhya as immutable and sovereign ;
Eatnasambhava as bliss and glory ; Amitabha as
wisdom in action ; ^akyamuni as incarnation and
nirmapakaya. | | ^ Five classes of Buddhists ;
^ • I S ; I I S ; aE %
(«) M ; S. n ^ Ml ^ s A Buddha-crown
contaimngthe Five Dhyani-Buddhas. The five Buddhas
“are always crowned when holding the sakti, and
hence are called by the Tibetans the ‘crowned
Buddhas ” (Getty). Vairocana in the Vajradhatu
wears a crown with five points indicative of the
five qualities of perfect wisdom, etc., as represented
by the Five Dhyani-Buddhas. lift The five
eharacteratics of a Buddha’s nature ; the first three
are the n lil i% ft q.v., the fourth is ft
the fruition of perfect enlightenment, and the fifth
^ ft the fruition of that fruition, or the
revelation of parinirvana. The first three are natural
attributes, the two last are acquired. | | ^ ® PjJ
The manual signs by which the characteristic of
each of the Five Dhyani-Buddhas is shown in the
Diamond-realm group, i.e. Vairocana, the closed
hand of wisdom ; Aksobhya, right fingers touching
the ground, firm wisdom ; Eatnasambhava, right
hand operi uplifted, vow-making sign ; Amitabha,
samadhi^ sign, right fingers in left palm, preaching
and ending doubts ; and Amoghasiddhi, i.e. ^akya-
muni,^ the karma sign, i.e. final nirvana. These
mudra, or manual signs, are from the ^ sg
but other forms are common. | | jg (rg:) ; jg
H H Eive bodhisattvas sometimes^placed on the
left of Sakyamuni, indicative of five forms of wisdom :
(1) a ^ (M.) jl II 3E ; f3 ft (#, Iff, Sitilta-
patra, with white parasol, symbol of pure mercy,
one of the titles of Avalokitosvara ; (2) (^) 0 jj^’
Jaya, with sword sjnnbol of wisdom, or discretion'
m M {d
Ji J H w I ffe H Vijaya, with golden wheel symbol
of unexcelled power of .preaching ; (4) ^ ^ (ft If *
M (or pcjt or p) #!; ^ Tejora'si’
collected oriHiancCj. with insignia of authority
(5) m rs M; mm’\ i;
p ^ 1 I; H I i I; etc.
Vikupa, scattering and destroying all distro.s,siiig
delusion, with a hook as symbol. ' | j The
forms, colours, symbols, etc.” of the above. "'| | JEj g
Abbreviation for — ^ TCf qr « There "is
also a I 1 Tb- m k m Undated by B;dhi-
ruci circa a.b. 503. | | |i Baptism with five
vases of perfumed water, symbol of Buddha-wisdom
in its five forms.
A# * m The five working organs ; the
mouth, hands, feet, sex organ, and anus.
S. The five categories, or divisions ; there
are several groups, e.g. ( 1 ) Hlnayana and Mahayana
have groupings of all phenomena under five heads,
I.e. Hinayana has 76 ft which are 11 -g, ft, 1 ,5 a
46 * _m m, U ^ m ft, and 3 4 ftj
Mahayana has 100 ft which are 8 jjj., 51 Bf
11 24:;p ^ a, and 6 ft. (2) The five
Jviaons of Pi ii are ^ Jjj, |, jg ^ |,
i0 m I, and ^ ^ or S I- (3) The five evolutions
in the womb are : kalalam, embryo-initiation ;
arbudani,_ after 27 days ; pesi, 37 ; ghana,
47 ; prasakha, 57 days when form and organs are
all complete. (4) Certain combinations of the
Eight Diagrams are sometimes styled | | ^ g five
;^sitions of prince and minister. ”| | H
- ^ The five kinds of samadhi : ( 1 ) On mortality, the
four flip and eight ^ ; ( 2 ) sravaka on the four axioms ;
(3) pratyeka-buddha on the twelve nidanas ; (4) bodlii-
sattva on the six ^ and the ^ ; ( 5 ) Buddha on
the one Buddha-vehicle, which includes all others •
V. 55;
Aft* The five kinds of offerings— unguents,
chaplets, incense, food, and lamps (or candles).
.2. ^ The five messengers of Manjufri,
^ ^ I J ly3E S iij ; they are shown on
his left in his court in the Garbhadhatu group ■
their names are (l) Kesini # (or f{-) ^ ^ ^
(2) Upakesini |I5 ^ B i ^ ®
IS fi (or ;g) ; ® ^ If ^ ;g. (3) Oitra g ^
(or tl) (4) Vasumati, tr. and Mt W. ’ ^
0 Ig. (5) Akarsanl, tr. ^ and ^ ;
Tlie five comrades, i.e. Sakyamuni’s
five old corapanions in asceticism and first converts,
V- ^ ht £• Also I ^ 1^.
The monk’s robe of five patches
or lengths, also termed “p as the lowest of the
grades of patch-robes. It is styled IE ^
fbe garment ordinarily worn in the monastery,
when abroad and for general purposes.
M. 151 ^ idem ^ ^ ||g and pg ^ ^
i.e. the five meditations for settling the mind and
ridding it of the five errors of desire, hate, ignorance,
the self, and a wayward or confused mind ; the five
meditations are ^ |, ^ \MM 1^ If ^ 1
and ^ vileness of all things, pity for all,
causality, right discrimination, breathing ; some sub-
stitute meditation on the Buddha in place of the
fourth ; another division puts breathing first, and
there are other differences.
5. A Five eights, i.e. forty. | | Hh ^ All
the five, eight, and ten commandments, i.e. the
three groups of disciples, laity who keep the five
and eight and monks who keep the ten. | | ^
The forty forms of Kuan-yin, or the Kuan-yin with
forty hands ; the forty forms multiplied by the
twenty-five % things make 1,000, hence Kuan-yin
with the thousand hands. | | ^ The five sense
perceptions and the eighth or Alaya vijnana, the
fecundating principle of consciousness in man.
i The five complete utensils for worship-
two flower vases, two candlesticks, and a censer.
s. u The '' five swords ” or slayers who were
sent in pursuit of a man who fled from his king,
e.g. the five skandhas.
idem 3S. ^ H M and BE ^ ft*
II#; I I 4^ The Mahisasaka Vinaya, or five
divisions of the law according to that school. [ |
S ^ Pahca-dharmakaya, the five attributes of the
dharmakaya or spiritual ” body of the Tathagata,
i.e. Jig that he is above all moral conditions;
tranquil and apart from all false ideas ; wise
and omniscient ; ^ free, unlimited, ' uncon-
ditioned, which is the state of nirvana ; M M M
that he has perfect knowledge of this state. These
five attributes surpass all conditions of form, or the
five skandhas ; Eitel interprets this by exemption
from all materiality (rupa) ; all sensations (vedana) ;
all consciousness (samjha) ; all moral activity (kar-
man) ; all knowledge (vijnana). The esoteric sect
has its own group. See also ^ 11#
The five kinds of incense, or fragrance, corresponding
with the BE ^ i.e. the fragrance of jg
etc., as above.
3l m € Five of the ten runners ” or lictors,
i.e. delusions ; the ten are divided into five |!| dull,
or stupid, and five flj sharp or keen, appealing to
the intellect; the latter are 0 ^
mm M
i m The five kalpas spent by Amita-
bha thinking out and preparing for his vows.
3l ^ Pancabalani, the five powers or faculties
— one of the categories of the thirty-seven bodhi-
paksika dharma H + d:;! |i& IE op ; destroy
3E ® fiv® obstacles, each by each, and are :
I sraddhabala, faith (destroying doubt) ; ^ |
viryabala, zeal (destroying remissness) ; ^ or Hj ^
smrtibala, memory or thought (destroying falsity) ;
jE ^ samadhibala, concentration of mind, or medita-
tion (destroying confused or wandering thoughts) ;
and 1 prajnabala, wisdom (destroying all illusion
and delusion). Also the five transcendent powers,
i-®* M 1 power of meditation ; jg. | the resulting
supernatural powers ; |^ | adaptability, or
powers of borrowing ” or evolving any required
organ of sense, or knowledge, i.e. by beings above
the second dhyana heavens ; :A: M 1 l^he power
of accomplishing a vow by a Buddha or bodhi-
sattva ; and ^ | the august power of Dharma,
Also, the five kinds of Mara powers exerted on sight,
hearing, smell, taste, and touch. 1 1 10 idem
$ ± m BE *
s. ^ The five effective or meritorious
gates to Amitabha’s Pure Land, i.e. worship of him,
praise of him., vows to him, meditation on him,
willingness to suffer for universal salvation.
Hh ml Fifty-three past Buddhas, of
which the lists vary. ^ | [ | # The fifty-three
honoured ones of the Diamond group, i.e. the thirty-
seven plus sixteen bodhisattvas of the present kalpa.
1 1 I ^ ; 111^ The fifty-three wise ones
mentioned in the A chapter of the Hua-yen
Sutra.
3l " J ^ The fiffcy-two stages in the pro-
cess of becoming a Buddha ; of these fifty-one are
to bodhisattvahood, the fifty-second to Buddhahood
^ey are : Ten ^ or stages of faith ; thirty of the
- R or three grades of virtue, i.e. ten ten ;ff
and ten Jg ; and twelve of the three grades of
M holiness, or sainthood, i.e. ten M, plus % M and
^ These are the T‘ien-t‘ai stages ; IhCTe are
others, and the number and character of the statres
vary in different schools. [ 1 | ^; i I I
The fifty-two groups of living beings, ’ human aS
not-human, who, according to the Nirvana-sutra
assembled at the nirvana of the Buddha. I I I M
% The fifty-two kinds of offerings of the | | | ^ .
I I I # The mandala of Amitabha with his
fifty-two attendant .Bodhisattvas and Buddhas Also
Imown as R ^ Pt #15 $ + ^ Pi It or S -f- -
or 5E M ft ^ said to have been communicated
to $ ^ ^ in India at the ^
I * S. similar to ^ 4 -
?•:? m- it -r -
3l -f* A iK The ten primary commands
and the forty-eight secondary commands of the
%
+ A -b "= 1 ^ 11 ^ The period to
elapse between Sakjamuni’s nirvana and the advent
of Maitreya, 565 O 7 O 5 OOO 5 OOO years.
£ -p ^ # The fifty (or fifty-two) objects
of worship for suppressing demons and pestilences,
and producing peace, good harvests, etc. ; the lists
differ.
I ^ The Sanskrit alphabet riven as
of fifty letters.
2 + 4 ig) The fifty minor kalpas which,
in the ^ y] chapter of the Lotus, are supernaturally
made to seem as but half a dav.
“k m m The fiftieth turn, i.e. the great-
ness of the bliss of one who hears the Lotus sutra
even at fiftieth hand ; how much greater that of
him who hears at first hand !
S -f ^ idem S + M and 5 ; .f* 1^.
2 + ^ The fifty evils produced by the five
skandhas, i.e. seventecfi, eiglit, M eiryfit
nine, H eight. ' > & .
2 + S Fifty modes of meditation mentioned
in the ic Sj US ^ ; i.e. the = + t m i>odhi
paksia dharma, the H H 1^, four |f, four
® M jjj*, four ^ -g, eight ^ eight 0
nine ^ ^ and eleven hJJ fi.
2 ff J; ft The five thousand supremely
arrogant (i.e. Hinayana) monks who left the greah
Msembly , refusing to hear the Buddha preach the new
doctrine of the Lotus sutra ; see its ^ (g chapter.
(^) Indias, or five regions of
India, idem S 5^ ^ q.v.
^ ^ 0 Worship on the four fives, i.e. the
fifth, tenth, twentieth, and twenty-fifth days of the
month; also | | _h
The hell in which the sufferers
are dismembered with five-pronged forks.
_£. <5^ The five tenacious bonds, or skAntPi gg
attaching to mortality. ' ’
-5. The five vedanas, or sensations ; i.e.
01 sorrow, of joy ; of pain, of pleasure ; of freedom
from them all ; the first two are limited to mental
emotions, the two next are of the senses, and the
fifth of both ; v. Pg ^ 5.
JS.
naa.
^ One of the four kinds of
M M q.v. ; the mental concept of the perceptions
of the five senses.
i ^ The five flavours, or stages of making
ghee, which is ^ said to be a cure for all ailments •
TD jn illustration of the five periods of the
Buddha’s teaching : (1) fL | ksira, fresh milk, his
first preachmg i.e. that of the # ,1 fl Avatam-
saka, for fravakas and pratyeka-buddhas ; (2) ^ !
dadhi, coagulated milk, cream, the W g A<xamas
K 1 navam-ta’
cmcBed, the # g Vaipulyas, for the Mahayana
M (4) ^ I ghola, butter, the ^ ^ g
Prajna, for the Mahayana jglj (6) ^ ffl' |
sarpurmanda, clarified butter, ghee, the i-ji 0 Lotus
^ m U Nirvana sutras, for the Mahayana
111 ; see also $ ^ IS;, and v. ^ ^ 14 . Also
the ordinary five flavours — sour, bitter, sweet, pungent,'
116
and salty. | j Five kinds of concentration, i.e.
that of heretics, ordinary people, Hinayana, Mahayana,
and J: ^ the supreme vehicle, or that of believers
in the fundamental Buddha-nature of all things ; this
is styled f# ^ II ; ~ If H M
H Ift* I I Wj The porridge of five flavours made
on the eighth day of the twelfth moon, the anni-
versary of the Buddha’s enlightenment.
0 The five circuits or areas of
cause and effect, i.e. the five main subjects of the
Hua-yen,,sutra.
m ^ A division of the disciples, in the Lotus
sutra, into five grades — those who hear and rejoice ;
read and repeat; preach; observe and meditate;
and transform self and others.
3£ it (*) Pancatanmatrani, the five subtle or
rudimentary elements out of which rise the five sensa-
tions of sound, touch, form, taste, and smell. They
are the fourth of the twenty-five |§.
It. The five good (things), i.e. the first five
commandments.
m The five causes, v. ^ 7. i.e.
(1) ^ H producing cause ; (2) ^ | supporting
cause; (3) jL \ upholding or establishing cause;
(4) ^ [ maintaining cause ; (5) ^ ] nourishing or
strengthening cause. These all refer to the four
elements, earth, water, fire, wind, for they are the
ig causers or producers and mamtainers of the
^ infinite forms of nature. Another list from the
Nirvana-Sutra 21 is (1) g cause of rebirth, i.e.
previous delusion; (2) %\\ ^ | intermingling cause,
i.e. good with good, bad with bad, neutral with neutral ;
1 cause of abiding in the present condition,
i.e. the self in its attachments ; (4) If" ^ | causes
of development, e.g. food, clothing, etc.; (5) [
remoter cause, the parental seed.
3i S @ ilem S i W
2 ft The five planets, see 5 ;
The objects of the five senses, corre-
sponding to the senses of form, sound, smell, taste,
and touch.
ffh The objects of the five senses, which
being dusty or earthly things can taint the true
nature; idem j^.
H if The ceremonies before the 3i
m 3E-
JJL The five bad dreams of King Ajatasatru
on the night that Buddha entered nirvana — as the
moon sank the sun arose from the earth, the stars
fell like rain, seven comets appeared, and a great
conflagration filling the sky fell on the earth.
2 -k The five elements — earth, water, fire,
wind, and space, v. also 5E the five agents.
In the esoteric cult the five are the physical mani-
festation, or garbhadhatu, v. |{§ ; as being in all
phenomena they are called ^ the five evolvers ;
their phonetic embryos ^ are those of the Five
Dhyani-Buddhas of the five directions, v. 21
11®^; I ^ :# The five duta, i.e. great
lictors, or deva-messengers — birth, old age, disease,
death, earthly laws and punishments — saidto be sent
by Mara as warnings. | | ■)] ^ The five
powerful Bodhisattvas, guardians of the four quarters
and the centre. ] | idem | 1 03 5- 11^
The symbols of the five elements — earth as square,
water round, fixe triangular, wind half-moon, and
space a combination of the other four. \ \ M
The five great gifts, i.e. ability to keep the five
commandments. 1 1 03 lE The five Dharma-
palas, or Law-guardians of the Five Dhyani-Buddhas,
of whom they are emanations or embodiments in
two forms, compassionate and minatory. The five
kings are the fierce aspect, e.g. Yamantaka, or the
7^ # # PM Six-legged Honoured One is an
emanation of Manju^ri, who is an emanation of
Amitabha. The five kings are ^ H fc
H ^ 7 ^ JE. and ^ all vajra-kings.
1 1 -g, The five chief colours— yellow for earth, white
for water, red for fire, black for wind, azure for space
(or the sky). Some say white for wind and black
for water. [ | m The meditation on the g£
1 I ^ The fifth of the thirteen great courts of the
Garbhadhatu-mandala, named ^ the court
of the five Dharmapalas. | | f | 3E ; 3£ ^ f | ^
The five great dragon-kings of India.
2 2(?). Five devas in the Garbhadhatu-
mandala located in the north-east. Also | ^
(or ; I ^ ^ I ^ ^ $ 5c The five
regions of India, north, south, east, west, and central ;
V. ffi ® IE.
2 Sp The five Tathagatas, or Dhyani-
Buddhas, in their special capacity of relieving the
lot of hungry ghosts ; i.e. Batnasambhava, Aksobhya,
Amoghasiddhi, Vairocana, and gakyamuni ; v. 3£ ^
117
jE The five wonders, i.e. of purified or tran-
scendental sight, sound, taste, smell, and touch in
the Pure-Iand. | I ^ # li The joys in the Pure-
land as above. | | The five creature desires
stimulated by the objects of the five earthly senses
a #
idem 3 l
the Southern Sung dynasty, on the analogy of those
m India ; three at Hangchow at [Ij Ching Shan,
ill Pei Shan, and [Ij Nan Shan and two at
Nmgpo at PSJ ^ 3E ill King Asoka Shan and ^ lij
T ai Po Shan. Later the T’iian dynasty established
one at ^ ^ Chin Ling, the ^ ^ f | ^ ^ ^
which became chief of these under the Ming dynasty.
B The five controlling powers, v. i
birth, old age, sickness, death, and the (imperial)
magistrate. ] | ^ The fourth of the -f- ^ judges
of the dead, who registers the weight of the sins of
tlie deceased.
The five masters or teachers, i.e. respec-
tively of the sfxtras, the vinaya, the sastras, the
abhidharma, and meditation. A further division is
made^ of ^15:11 and IH il: | |. The first, i.e.
of different periods, are Mahakasyapa, Ananda,
Madhyantika, Saiiavasa, and Upagupta ; another
group connected with the Yinaya is Upali, Dasaka,
The five great schools of Mahavana ^M-aka, Siggava, and Moggaliputra Tissa,
i-e- 5? .n tiir, and # There
are other classes, or groups.
TTc) Divisions in China of the
Ch an, Intuitive or Meditative School. It divided
into northern and southern schools under |i}fi ^
Shen-hsiu and fg Hui-neng respectively. The
northern schoool continued as a unit, the southern
W IIM |j [, and 0 ^ | ; the two others are
M tl and 1 I g)f ^ What the five classes,
i.e. rulers, thieves, water, fire, and prodigal sons,
have as their common prey, the wealth struggled
for by others.
The five precious things, syn. all the
precious things. There are several groups, e.g.
gold, silver, pearls, cowries, and rubies ; or, coral,
crystal, gold, silver, and cowries ; or, gold, silver,
pearls, coral, and amber ; etc.
-t£. The five special things, or five devotions,
observance of any one of which, according to the
Japanese ^ Shin sect, ensures rebirth in the Puxe-
land ; they are ^ ||, | | ||g, \ ^, or
either worship, reading, meditation, invocation, or
praise.
idem 55 ; p ^ 5 ^.
S. ilj Five mountains and monasteries : ( 1 ) in
India, sacred because of their connection with the
Buddha : H ^ p ^ ^ Vaibhara -vana ; ^ ^
fix Sb ^ Saptaparnaguha ; S P'S g ^ M ^ IW
Indrasailaguha it ^ M Sarpis-
ku^dika-pragbhara ; # ® |!jg Grdhrakuta ; ( 2 ) in
China, established during the Five Dynasties and
[ptj jW: or five of the same period are variously stated ;
the Sarvastivadins say they were the five immediate
disciples of Upagupta, i.e. Dharmagupta, etc. ; see
K 1 1 ^ The five lions that sprang from the
Buddha’s five fingers; ^ If 16.
Panca(varsika) parisad, or moksa
maha parisad, v. The ancient quinquennial
assembly for confession and exhortation, ascribed
by some to Asoka.
means of transportation over
the sea of mortality to salvation ; they are the five
paramtas 3 E ^ ^ — ^almsgiving, commandment-
keeping, patience under provocation, zeal, and medita-
tion.
s. # The doctrines of the 2 b 15 q.v.
5 The five virtues, of which there are various
definitions. The five virtues required in a confessor
at the annual confessional ending the rainy retreat
are : freedom from predilections, from anger, from
fear, not easily deceived, discernment of shirkers
of confession. Another group is the five virtues for
a nurse of the sick, and there are others.
3l <t> The five conditions of mind produced
by objective perception : ^ | immediate or
iMtantaneous, the fest impression ; ^ ^ [ atten-
tion, or inquiry ; ^ ^ | conclusion, decision ;
^ I the effect, evil or good ; ^ gfe I the pro-
duction therefrom of other causations.
M* The five stages of bodhisattva-ksanti,
patience or endurance according to the 5 lJ* :
(1) I the causes of passion and illusion con-
118
trolled but not finally cut off, the condition of -f- -0^,
and>f- H |pI ; (2) ^ j firm belief, i.e. from
tbe |jj ii to tbe H ii ; (3) )!g J patient progress
towards the end of all mortality, i.e. US to 7 ^ il6 ;
(4) li I patience for Ml apprehension of the
truth of no rebirth, -d: to ;fj:, i% ; and (5) ^ |
the patience that leads to complete nirvana, -|-
'to# ft; of 5 :
5; s ^ The five angry ones, idem
m '£■
£ ilr n The five devotional gates of the
Puredand sect : (1) worship of Amitabha with
the ^ body; (2) invocation with the p month;
(3) resolve with the mind to be reborn in the
Piire-land; (4) meditation on the glories of that
land, etc. ; (5) resolve to bestow one’s merits, e.g.
works of supererogation, on all creatures.
The five different natures as grouped by
the ^ Dharmalaksa^a sect ; of these the
first and second, while able to attain to non-return
to mortality, are unable to reach Buddhahood ; of
the fourth some may, others may not reach it ; the
fifth will be reborn as devas or men : (1) sravakas
for arhats ; (2) pratyeka-buddhas for pratyeka-
buddhahood ; (3) bodhisattvas for Buddhahood ;
(4) indefinite ; (5) outsiders who have not the Buddha-
mind. The [H ft has another group, i.e. the
natures of (1) ordinary good people; (2) sravakas
and pratyeka-buddhas ; (3) bodhisattvas ; (4) in-
definite ; (5) heretics. | [ ^ idem
£ («) The five fears of beginners in the
bodhisattva-way : fear of (1) giving away all lest
they should have no means of livelihood ; (2) sacri-
ficing their reputation; (3) sacrificing themselves
through dread of dying; (4) falling into evil; (5)
addressing an assembly, especially of men of position.
Il It The five stages in a penitential service.
Then-t'ai gives : (1) confession of past sins and
forbidding them for the future; (2) appeal to the
universal Buddhas to keep the law-wheel rolling ;
(3) rejoicing over the good in self and others; (4)
offering all one’s goodness to all the living
and to the Buddha-way ; (5) resolve, or vows, i.e.
the 0 The ^ g* Shingon sect divides the
ten great vows of ^ |g Samantabhadra into five
'fl, the fest three vows being included under ^
or submission ; the fourth is repentance ; the fifth
rejoicing ; the sixth, seventh, and eighth appeal to
the Buddhas ; the ninth and tenth, bestowal of
acquired merit.
£ ^ The five delusions, idem ^ It
The feelings, or passions, which are
stirred by the five senses.
Jl ^ The five sins — killing, stealing, adultery,
lying, drinking intoxicants. Of. $ 5®. | | ^ idem
$ I I M ifiem $ ® and 51 M-
3l M The five kinds of selfishness, or meanness :
monopolizing (1) an abode ; (2) an almsgiving house-
hold ; (3) alms received ; (4) praise ; (5) knowledge
of the truth, e.g. of a sutra.
i m m Panca veramani ; the first five of
the ten commandments, against killing, stealing, adul-
tery, lying, and intoxicating liquors. ^ It ^ ;
^ ft They
are binding on laity, male and female, as well as
on monks and nuns. The observance of these five
ensures rebirth in the human realm. Each command
has five spirits to guard its observer 35 l + 3Bl i#.
£^ « ± The five Buddha-ksetra, or de-
pendencies, the realms, or conditions of a Buddha.
They are: (1) ft his dharmakaya-ksetra, or
realm of his spiritual nature ”, dependent on and
yet identical with the ^ in bhiitatathata ; (2) ^
^ ^ sariibhogakaya realm
with its five immortal skandhas, i.e. his glorified
body for his own enjoyment ; (3) i the land
or condition of his self-expression as wisdom ; (4)
m^M± his sambhogakaya realm for the joy of
others ; (5) ^ ft dh the realm on which his nirmana-
kaya depends, that of the wisdom of perfect service
of all, which results in his relation to every kind of
condition.
£ ^ ® S idem I M S a.
£® 71 IS The five skandhas, idem 3E JJ.
pBfl A sastra of Asahga also tr,
as the ^ ^ t&, giving a description of Mahayana
doctrine; Vasubandhu prepared a summary of it;
tr. by ft Wu-hsing. Translations were also
made by Paramartha and Hsiian-tsang ; other
versions and treatises under various names exist.
S (or ^ The five parts (avayava)
of a syllogism: ^ pratijna, the proposition;
^ 0 hetu, the reason ; 51 ^ udaharana, the
119
example ; upanaya, the application ; and ^ nifra-
mana, the summing up, or conclusion. These are
also expressed in other terms, e.g. it M • m .
Win; and | The five mm^ai
laws or principles arising out of the idea of the
maha-nirvana in the iz M 'M 11.
3S. ^ The five divisions of Buddhism according
to the Hua-yen School, of which there are two groups
That of ;|i; flU Tu-shun down to ^ ^ Hsien-shou
is (1) /]■> ^ j Hinayana which interprets nirvapa
amihilation; (2) ^ ^ | the primary stage
of Mahayana, with two sections the ;f@ j and
^ # J or realistic and idealistic; (3) ^ I
Mahayana in its final stage, teaching the M
and universal Buddhahood ; (4) i® | the immediate
direct, or intuitive school, e.g. by right concentra-
tion of thought, or faith, apart from “ works ” ;
(5) U I the complete or perfect teaching of the Hua-
yen, combining all the rest into one all-embracing
vehicle. The five are now differentiated into -f- ^
ten schools. The other division, by ;=^ ^ Kuei-
feng of the same school, is (1) X ^ 1 rebirth
as human beings for those who keep the five com-
mandments and as devas those who keep the -f- ^
q.v. ; (2) /B ^ I as above ; (3) :k 0^ 'IS I
as m ^ I above; (4) ^ | as ^ ^ I
above ; and (6) — ^ 'ft j the one vehicle which
reveals the universal Buddha-nature ; it includes
(3), (4), and (5) of the first group. See also
5 ^ Mk- I I $ The work in three chiian by
6 1^ Fa-tsang of the T'ang dynasty, explaining
the doctrines of the Five Schools.
The five Dhyani-Buddhas of
the five regions; see the esoteric -fz- I j
An abbreviation for S. BE ffi, i.e. - -I- qy I I •
also the TTen-t'ai | ! | ± fi PB “ ' ' ’
S-Mhu ^ The five Dhyani-Buddhas of the
Vajradhatu.
S. ^ Pancabhijfia. The five supernatural or
magical powers; six is the more common number
in Chinese texts, five is the number in Ceylon :
V. I # li.
•S ^ The five night watches ; also the fifth
watch.
Pancavidya, the five sciences or studies
of India : (1) sabda, grammar and composition ;
silpakarmasthana, the arts and mathematics ; cikitsa,
medicine ; hetu, logic ; adhyatma, philosophy, which
Monier Williams says is the "^‘knowledge of the su-
preme spirit, or of atmaii the .basis of the four
Vedas; the Buddhists reckon the Tripitaka and
^he -ft _ pfi ^ as their |l§, i.e. their inner or
special philosophy.
.5. The five planets, Jupiter, Mars, Saturn,
Venus, and Mercury ; also 3£
/K, A T'ien-t^'ai classification of the
Buddha s teaching into five periods and eight kinds
of doctrine, which eight are subdivided into two
ft « 0 li: and ft m m
I 1 (m) ihe five periods or divisions of Sakyamuni’s
teaching. According to Tfien-t'ai they are (1) ^ ^ ^
the Avatarnsaka or first period in three divisions
each of seven days, after his enlightenment, when he
preached the contents of this sutra ; (2) j® ^ ^
the twelve years of bis preaching the agamas
m the deer park (3) ;:^r ^ 1^ the eight years of
preaching mahayana-cum-hinayana doctrines, the
vaipulya period ; (4) ^ ^ the twenty-two years
/K\ « preaching the prajna or wisdom sutras ;
(5) ^ ^ the eight years of his preaching
the Lotus^ sutra and, in a day and a night, the
Nirvana sutra. According to the Nirvapa School
(now part of the T‘ien-t‘ai) they are (1) ^ ^
5IJ 15: the period when the differentiated teaching
began and the distinction of the three vehicles as
represented by the izg m Four Noble Truths ’for
srayakas, the + g ^ Twelve Nidanas for
pratyeka-buddhas, and the ^ Six Paramitas for
bodMsattvas ; (2) H ^ the teaching common
to all three vehicles, as seen in the ^ H ; (3)
g ^ ^ the teaching of the |i ^ f®, the ^
I :i ^ ^ ^ other sutras extolling the
bo_dhisattva teaching at the expense of that for
sravakas; (4) ^ the common objective
teaching calling all three vehicles, through the
Lotus, to union in the one vehicle; (5) S'
the teaching of eternal life, i.e. the revelation through
the Nirvana sutra of the eternity of Buddhahood ;
Aese^five are also called ^ ^ I fi;
If — ; and U S- According to gij liu
Ch lu of the § Chin dynasty, the teaching is divided
into i® immediate and jlf gradual attainment, the
latter having five divisions called ^ ^ ^ similar
to those of the T'ien-t‘ai group. According to ft ^
Fa-pao of the T'ang dynasty the five are (1) /K®-
(2) ® ^ or ;:;A: ^ ; (3) gg ^ or H ^ ; (4) ft *
or — ^ ; (5) g ^ or ft
'EL The five kinds of wisdom of the •§■
Shingon School. Of the six elements ^ ^ earth,
water, fire, air (or wind), ether (or space) and
120
consciousness (or mind. ^), tlie first five form tlie
phenomenal world, or Garbhadhatn, the womb, of
.all .things ^ the sixth is the. conscious, or
perceptive, .or wisdom, world, the Vajradhatn.^ llj
sometimes called the. Diamond realm. . The, two
realms are not originally apart, bnt one, and there
is no consciousness without the other five elements.
The sixth element, vijnana, is farther sabdivided
into five called the " 51 § Kve Wisdoms : (1)
® ^ Dharmadhatu-prakrti-jnana, derived from
the amala-vijnana, or pare JH ; it is the wisdom
of the embo^ed nature of the dharmadhatu, defined
as the six elements, and is, associated with .Vairocana,
0 , in the centre, who abides in this samadhi ;
it also corresponds to the ether ^ element. (2) U
^ § Adar&na-inana, the great round mirror wisdom,
derived from the alaya- vijnana, reflecting all things ;
corresponds to earth, and is associated with Aisobhya
and the east. (3) zp ^ ^ Samata-jnana, derived
from mano vijnana, wisdom in regard to all things
equally and universally ; corresponds to fire, and
is associated with Eatnasambhava and the south.
(4) S ^ ^ Pratyaveksana-jnana, derived %>pa
M ’Mj wisdom of profound insight, or discrimination,
for exposition and doubt-destruction ; corresponds
to water, and is associated with Amitabha and the
west. (6) ^ ^ fp ^ Krtyanusthana-jnana, derived
from the five senses, the wisdom of perfecting the
double work of self-welfare and the welfare of others ;
corresponds to air jl, and is associated with Amogha-
siddhi and the north. These five Dhyani-Buddhas
are the 5 ® The five kinds of wisdom are
the four belonging to every Buddha, of the exoteric
cult, to which the esoteric cult adds the first, pure,
all-reflecting, universal, all-discerning, and all-perfect-
ing. 1 1 ^0 ; I I 3£ # ; a£ fil ; 3E in 3^
The five Dhyani-Buddhas, or Wisdom-Tathagatas of
the Vajradhatu ^ ^ij idealizations of five aspects
of wisdom ; possibly of Nepalese origin. The Wisdom-
Buddha represents the dharmakaya or Buddha-mind,
also the Dharma of the triratna, or trinity. Bach
evolves one of the five colours, one of the five senses,
a Dhyani-bodhisattva in two forms (one gracious,
the other fierce), and a Manusi-Buddha ; each has
his own fekti, i.e. feminine energy or complement;
also his own bija, or germ-sound S or pp seal,
i.e. ^ real or substantive word, the five being
for H am, for ^ hurn, for ^ ^ ? hrih, for
^ pg 1 ah, for 5 ? ah. The five are also de-
scribed as the emanations or forms of an Adi-Buddha,
Vajrasattva ; the four are considered by others to be
emanations or forms of Vairocana as the Supreme
Buddha. The five are not always described as the
same, e.g. they may be ^ gf (or 5) Bhaisajya,
^ ^ Prabhutaratna, Vairocana, Aksobhya, and
either Amoghasiddhi or Sakyamuni. Below is a
classified list of the generally accepted five with
certain particulars connected with them, but these
differ in different places, and the list can only be
a general guide. As to the Dhyani-bodliisattvas,
each Buddha evolves three forms 5 # 5 ^
5l # 3E ^ i-®- (1) ^ bodhisattva who repre-
sents the Buddha’s dharmakaya, or spiritual body ;
(2) a vajra or diamond form who represents his
wisdom in graciousness ; and (3) a fierce or angry form,
the PB 5 represents his power against evil. (1)
Vairocana appears in the three forms of ^ ^
W ^ Vajra-paramita Bodhisattva, . ^ BP>
Universally Shining Vajrasattva, and ^ ^ PJ 5
Arya-Acalanatha Eaja ; (2) Aksobhya’s three forms
^ ^ M Akasagarbha, M complete power,
and 9 ^ m m 5 Kundali-raja ; (3) Eatnasam-
bhava’ s are ^ g ■ Samantabliadra, ^ Sattva-
vajra, and ® or H ifr 3E Trailokyavijaya-
raja; (4) Amitabha’ s are ||| ii: ^ Avalokitesvara,
^ Dharniaraja, and ^ ,g| PJ 3E Hayagriva,
the horse-head Dharmapala ; (5) Amoghasiddhi’s are
^ Maitreya, ^ ^ Karmavajra, and l|!j
X Vajrayaksa. The above Bodhisattvas differ
from those in the following list : —
Position.
Element.
Sense.
Colour.
Vairocana
± H
centre
ether
sight
white
Ak?obhya
east
earth
sound
blue
Ratnasambhava ^ ^
south
fire
smell
yellow
Amitabba
m m
west
water
taste
red
Amoghasiddbi
north
air
touch
green
Germ, Animal, Dhyani-Bodlmattva, Buddha,
aril lion Samantabhadra ^ ® Krakuccbanda
hririi elephant Vajrapa^i ^ ®J i] ± Kanakamuni
? ah horse Ratnapani ^ ^ Ka^yapa
?hrlh I Avalokitesvara II ^ Sakyamuni
?ah garuda ViSvapani ? Maitrej^a
\ mm idem 5£ M- 1 I M ^ H #
Each of the Five Dhyani-Buddhas is accredited with
the three forms which represent his ^ ^ body,
tH ^ speech, and ^ ^ mind, e.g. the embodiment
of Wisdom is Vairocana, his preaching form is
and his will form is ::f fjj PJ 5 ; the embodiment
^ of the mirror is Aksobhya, his p is Manjusri,
his is p|r H li: ^ PJ ; and so on; v. above.
5^ ^ Kve ways of intoning: '' Amita-
bha ” established by Fa-chao of the T'ang
dynasty, known as 5 gip from Ms brochure
.5 ^ ■
The five fruits, or effects ; there are
various groups, e.g. 1. (1) ^ ^ fruit ripening
divergently, e.g. pleasure and goodness are in different
categories ; present organs accord in pain or pleasure
with their past good or evil deeds ; (2) ^ ^
121
fruit of the same order, e.g. goodness reborn from
previous goodness ; ( 3 ) i ^ ^ present position
and function fruit, the rewards of moral merit in
previous lives ; ( 4 ) Jl* ^ superior fruit, or position
arising from previous earnest endeavour and superior
capacity ; ( 5 ) ^ ^ fruit of freedom from all
bonds, nirvana fruit. II. Fruit, or rebirth : (1) ^
conception (viewed psychologically) ; (2) ^ ^
formation mental and physical; ( 3 ) 7^: ^ the
six organs of perception complete ; ( 4 ) ^ their birth
and contact with the world ; ( 5 ) ^ consciousness.
III. Five orders of fruit, with stones, pips, shells
(as nuts), chaff-like (as pine seeds), and with pods.
2L« PaScendriyani. (1) The five roots, i.e.
the five organs of the senses : eyes, ears, nose, tongue,
and body as roots of knowing. (2) The five spiritual
organs or positive agents : ^ faith, 5^ energy,
^ memory, ^ visionary meditation, ^/ wisdom.
The 5 ^ q.v. are regarded as. negative agents.
For I I fe see 21 'fe* I 1 ^ They are the six great
kleia, i.e. passions, or disturbers, minus ^ views, or
delusions ; i.e. desire, anger, stupidity (or ignorance),
pride, and doubt.
jS. M The five kinds of karma : of which the
groups are numerous and differ.
The pleasures of the five senses, v. next.
S.&: The five desires, arising from the objects
of the five senses, things seen, heard, smelt, tasted,
or touched. Also, the five desires of wealth, sex, food-
and-drink, fame, and sleep.
S lE idem S fe- 116 ^; \ m \ \
The five proper courses to ensure the bliss of the Pure
Land: ( 1 ) Intone the three sutras ^ ^ ^
IS ^ 4 # |I> and m M PB II ; ( 2 ) meditate on
the Pure Land; ( 3 ) worship solely Amitabha ;
( 4 ) invoke his name ; ( 5 ) extol and make offerings
to him. Service of other Buddhas, etc., is styled
SO) m 4T. 1 I'M; mm M Pancabho-
janiya. The five foods considered proper for monks
in early Buddhism : boiled rice, boiled grain or pease,
parched grain, flesh, cakes. '
; also 2 Sifrj 1 I&j 1 51 i&
The five-pronged vajra or thunderbolt emblem of the
2 p 15 five groups and 2 ^ five wisdom powers
of the vajradhatu ; doubled it is an emblem of the
ten paramitas. In the esoteric cult the 2 PR
five-pronged vajra is the symbol of the 2 ^ five
wisdom powers and the 2 fi”^® Buddhas, and has
several names 2 3£ ^ PP, 51 PP
M PP» #1 PP? and ^ Its ^ pp, and has many
definitions.
3£ Jt £ The first five of Buddha’s converts,
also called 2 'fi? Ajiiata-Kaundinya, Asvajit,
Bhadrika, Dafebala - Kasvapa, and Mahanama -
Kulika, i.e. ft m in ; m Ml m M ; ^ + i! M
Ml 0 M ^ M l b^t there are numerous other
forms of their names.
£ m Pahcadharma. The five laws or cate-
gories, of which four groups are as follows : I. ^ ^
2 The five categories of form and name : (1)
appearances, or phenomena; (2) their names;
(^) ^ 55 sometimes called ordinary mental
discrimination of them — (1) and (2) are objective,
( 3 ) subjective ; ( 4 ) Jg corrective wisdom, which
corrects the deficiencies and errors of the last ;
( 5 ) in in the ^ io Bhutatathata or absolute wisdom,
reached through the in ^ understanding of the
law of the absolute, or ultimate truth. IL S 3 l ^
The five categories into which things and their prin-
ciples are divided: (1) ^5* mind ; (2) hlf I
mental conditions or activities ; ( 3 ) ^ | the actual
states or categories as conceived ; ( 4 ) ^ M 1
hypothetic categories, P|| ^ has twenty-four, the
Abhidharma fourteen ; (5) ] the state of rest,
or the inactive principle pervading all things; the
first four are the ^ and the last th^e III. g| ^
3 l 5E ^ J the five categories of essential wis-
dom : (1) ^ the absolute; (2) [f] ^ ^
wisdom as the great perfect mirror reflecting all
things ; ( 3 ) ^ ^ | wisdom of the equal Buddha-
nature of all beings ; ( 4 ) ^ H 0 [ wisdom of mystic
insight into all things and removal of ignorance
and doubt ; ( 5 ) ^ | wisdom perfect in action
and bringing blessing to self and others. IV. ^ ^
2 The five obnoxious rules of Devadatta : not
to take milk in any form, nor meat, nor salt; to
wear unshaped garments, and to live apart. Another
set is : to wear cast-off rags, beg food, have only one
set meal a day, dwell in the open, and abstain from
all kinds of flesh, milk, etc. 1 [ Ji Followers of
the five ascetic rules of Devadatta, the enemy of
the Buddha. | j Jk idem 1 1 I* I I
idem 1^1 1*
3 £ ^ The five paramitas (omitting the
sixth, msdom), i.e. dana, almsgiving; Ma, com-
mandment-keeping ; ksanti, patience (under provoca-
tion) ; vixya, zeal ; and dhyana, meditation.
3 l The five seas ” or infinities seen in a
vision by P'u-hsien, v. ® ^ viz., (1) all
R
122
worlds, (2) all the Imng, (3) .universal karma,. (4) the.
roots of desire and pleasure of all the living, (5) all
the Buddhas,, past, present, and future.
The five clean’' products of the cow,
its panca-gavya, . i.e. urine, dung, milk, cream (or
sour milk), and cheese (or butter) ; cf. M. -W. | | .
M Cf, ^ The five pure-
dwelling heavens in the fourth dhyana heaven, into
which arhats are finally born : ^ ^ 5? Avrhas,
the heaven free from all trouble; ^ ^ 1 Atapas,
of. no heat or distress ; m I Sudrsas, of beautiful
presentation; ^ ^ j Sudar&nas, beautiful; and
fe In M 5? Akanisthas, the highest heaven of the
form-realm. \ \ \ W. I I idem aE jE "fe-
£,P; I ; I The five kasaya periods of
turbidity, impurity, or chaos, i.e. of decay; they
are accredited to the ft kalpa, see H and
commence when hmnan life begins to decrease below
20,000 years. (1) ^ | the kalpa in decay, when it
suffers deterioration and gives rise to the ensuing
form; (2) ^ [ deterioration of view, egoism, etc.,
arising; (3) M I passions and delusions
of desire, anger, stupidity, pride, and doubt prevail ;
(4) ^ ^ 1 iii consequence human miseries increase
and happiness decreases ; (5) | human lifetime '
gradually diminishes to ten years. The second and
third are described as the itself and the fourth
and fifth its results. 11^0# The above period
of increasing turbidity or decay.
The five burnings, or ^ five pains,
i.e. infraction of the first five commandments leads
to state punishment in this life and the hells in the
next.
|=t_ , ^
The five infinites, or immeasurables
— body, mind, wisdom, space, and all the living—
as represented respectively by the five Dhyani-
Buddhas, i.e. ^ |i^ |gSl ^ m> -k H, and
^ 1 I fS The uninterrupted, or no-interval
hell, i.e. avici hell, the worst, or eighth of the eight
hells. It is ceaseless in five respects — karma and its
effects are an endless chain with no escape; its
sufferings are ceaseless; it is timeless; its fate or
life is endless ; it is ceaselessly full Another in-
terpretation takes the second, third, and fifth of
the above and adds that it is packed with |p imple-
ments of torture, and that it is full of all kinds of
living beings. I | | ^ or H The five karma,
or sins, leading to the avici hell, v. 5g;
The five Teng-lu are (1) '(|[ ^ ^
A.D. 1004-8 ; (2) ^ I I ; (3) ;^ | |; (4) ^ | |,
and (5) @ I I ; the 11#% and \ \ M M
are later collections.
s. m The five vases used by the esoteric school
for offering flowers to their Buddha, the flowers are
stuck in a mixture of the five precious things, the
five grains and the five medicines mingled with
scented water. | [ ^ 7K The five vases are emblems
of the five departments of the Vajradhatu, and the
fragrant water the wisdom of the five Wisdom-
Buddhas. [ ] ^ IH Baptism with water of the
five vases representing the wisdom of these five
Buddhas.
Five rebirths, i.e. five states, or conditions
of a bodhisattva’s rebirth : (1) to stay calamities,
e.g. by sacrificing himself; (2) in any class that
may need him ; (3) in superior condition, handsome,
wealthy, or noble ; (4) in various grades of kingship ;
(5) final rebirth before Buddhahood ; v. ^ 'flUl
It 4.
jfi. idem ^ 'fijj g.
]E. idem | it.
Pancasata. Five hundred, of which there
are numerous instances, e.g. 500 former existences ;
the 500 disciples, etc. | | ifi: or ft 500 generations.
I ! ! is ^ disciple who even passes the wine
decanter to another person will be reborn wfithout
hands for 500 generations ; v. ^ ^ "7^. | | (;;^)
^ ^ 600 great arhats who formed the synod under
Kaniska and are the supposed compilers of the
Abhidharma-mahavibliasa-sastra, 400 years after
Buddha entered nirvana (fnj ffit ^ ® ::/c ffitt
^ ^ f^), tr. by Hsiian-tsang (a.d. 666-9). The
500 Lohans found in some monasteries have various
definitions. | | ^ The ^ t five hundred ” rules
for nuns, reallv 348, viz. 8 ^ p 17 ff*
30 ^ 178 m m 8 # Mr 100 M m.
and 7 ( j ft idem [ | f;. | | fp ;
I I ^5 I I ^ ^ The 500 sects according
to the 500 years after the Buddha’s death ; ^ ^
tk 03. I I (^) The 500 questions of Maha-
maudgalyayana to the Buddha on discipline. | j
^ 'tj The 500 yojanas of difiicult and perilous journey
to the Land of Treasures ; v. the Lotus Sutra.
iSr The mental and physical suffer-
ings arising from the full-orbed activities of the
skandhas 3x one of the eight sufferings ; also
as: It ® ®).
123
£ K The five kinds of eyes or vision : human ;
deva (attainable by men in dhyana) ; Hinayana
wisdom ; bodhisattva truth ; and Buddha-vision or
omniscience. There are five more related to omni-
science making -f- ten kinds of eyes or vision.
love of all the living comes next ; pride or the power
of nirvana succeeds. | | | ft ^ ^ or -f-
M The maridala of this group contains seventeen
figures representing the five above named, with their
twelve subordinates.
5 idem \ \ M and | | ^ ^
(H) A contemplation of the five stages in Vairocana
Buddhahood— entry into the bodhi-mind ; main-
tenance of it; attainment of the diamond mind;
realization of the diamond embodiment ; and perfect
attainment of Buddhahood. It refers also to the
^ of the Vairocana group ; also | (or '^)
m Pc-
The five indriyas or organs of per-
ception-eyes, ears, nose, tongue, and skin. v. 55 ;
^ idem H
(or Pancabhijna ; also Jl ^ {■)])
the five supernatural powers. ( 1 ) ^ gg ^
divyacaksus ; deva-vision, instantaneous view of any-
thing anywhere in the form-realm. ( 2 )
^ divya^rotra, ability to hear any sound anywhere.
(^) (If ability to know
the thoughts of all other minds. (4) ^ ^
purvanivasanusmrti-jnana, knowledge of all former
existences of self and others. (5) ^ ^ ;
# J£ ^ ; fP in M rddhi-saksatkriya, power to
be an 3 rwhere or do an;^hing at will. See ^ ^ 5 .
Powers similar to these are also attainable by
meditation, incantations, and drugs, hence heterodox
teachers also may possess them.
^ at The five kinds ; but frequently the ^
is omitted, e.g. for | | IE see S IE -ft-
jff ."TV The five modes of trisarapa,
or formulas of trust in the Triratna, taken by those
who ( 1 ) turn from heresy; ( 2 ) take the five
commandments; (3) the eight commandments;
(4) the ten commandments ; (5) the complete com-
mandments.
*
complete females, %
The five kinds of sexually in-
I. and m- v. iz
H The five kinds of ^
pandakas, i.e. eunuchs, or impotent males : by birth ;
emasculation ; uncontrollable emission ; herma-
phrodite ; impotent for half the month ; they are
known Sandha; -g ^ ?Rupda;
^ ^ Irsyapapdaka ; ^ ^ ^ Papdaka , _
Paksapapdaka ; there are numerous subdivisions.
# m
The five kinds of terms which
Hsiian-tsang did not translate but transliterated —
the esoteric ; those with several meanings ; those
without equivalent in China ; old-established terms ;
and those which would be less impressive when
translated.
A M The five patriarchs. Those of the Hua-yen
(Kegon) sect are Ifc jig ; S ^ ^ ® ^ -f-
® is, and ^ ^ The Pure-land
sect five patriarchs are ® ^ ^ ^ ;
^ and ^ j^. The ^ fi Lien-she sect has
mm-, mm; m; « s, and ^
joL m M The five kinds of anagamins
315 who never return to the desire-realm: ( 1 )
4 » ^ the anagamin who enters on the intermediate
stage between the realm of desire and the higher
realm of form ; ( 2 ) ^ who is born into the form-
world and soon overcomes the remains of illusion ;
(3) % ^ who diligently works his way through
the final stages ; (4) H* whose final departure
is delayed through lack of aid and slackness; ( 5 )
± dfe.® who proceeds from lower to higher heavens
into nirvana. Also j 1 and | 1 the being
parinirvana
dtL m K m The five esoteric or occult ones, i.e.
the five bodhisattvas of the diamond realm, known
as Vajrasattva in the middle ; desire on the
east ; ^ contact, south ; ^ love, west ; and
pride, north. Vajrasattva represents the six funda-
mental elements of sentient existence and here in-
dicates the birth of bodhisattva sentience ; desire
is that of bodhi and the salvation of all ; contact
with the needy world for its salvation follows ;
Five kinds of esoteric cere-
monial, i.e. ( 1 ) ^ JS 3 ® santika, for stopping
calamities ; ( 2 ) :?ij or ^ g (g paustika, for success
or prosperity ; (3) pi g Jg 3 g abhicaraka, for
suppressing, or exorcising ; (4) pg /g akarsapi,
m
for calling, ;: 0 r. attracting .(good- beings,. ' or aid) ■;
(b) |3c "M ® ® II for seeking the aid
of Buddhas and ■ bodhisattvas ; also $ §5 ' S:
andcf. i tlii If..
fP The signs of the five kinds of vision,
s. ^
V.
mm The five kinds of wei-shih, or
idealistic representation in the sutras and sastras
as summed up by Tzii-en ^ of the iS ^
Dharmalaksa^a school : (1) P^: ^ wisdom or
insight in objective conditions; (2) ^ | 1 in
interpretation; (3) ^ [ | in principles; (4)
:ff I I in meditation and practice; (5) :^ | | in
the fruits or results of Buddhahood. The first four
are objective, the fifth subjective.
kinds of mandala
5^ @ . 5^ ■’ The ■ five ■
ceremonials, v.
Five excellent
causes, e.g. of blessedness : keeping the command-
ments ; sufiicient food and clothing ; a secluded
abode ; cessation of worry ; good friendship. x4nother
group is : riddance of sin ; protection through long
life ; vision of Buddha (or Amitabha, etc.) ; uni-
versal salvation (by Amitabha) ; assurance of
Amitabha’s heaven.
23*1® The five kinds of almsgiving or
danas — to those from afar, to those going afar, to
the sick, the hungry, and those wise in Buddhist
doctrine.
23 tt The five germ-natures, or roots of
bodhisattva development: (1) ^ | | the germ-
nature of study of the ^ void (or immaterial),
which corrects all illusions of time and space ; it
corresponds to the -f- -ft stage; (2) ( | that
of ability to discriminate all the natures of pheno-
mena and transform the living ; the jjf stage ;
(^) M I I (the middle-)way germ-nature, which
attains insight into Buddha-laws ; the -f- ® |^ ;
(4) ^ I 1 the saint germ-nature which produces
holiness by destroying ignorance ; the -f- in
which the bodhisattva leaves the ranks of the ^
and becomes (6) # ^ | [ the bodhi-rank
germ-nature which produces Buddhahood, i.e. ^
Five epidemics in Vai^li during
the Buddha’s lifetime — ^bleeding from the eyes, pus
from the ears, nose-bleeding, lockjaw, and astringent
taste of all food.
5E 8 iL Tbe five kinds of mental aberra-
tion : (1) the five senses themselves not functioning
properly ; (2) external distraction, or inability to
concentrate the attention ; (3) internal distraction,
or mental confusion ; (4) distraction caused by ideas
of me and mine, personality, possession, etc. ; (5) con-
fusion of thought produced by hinayana ideas.
Jil Ji, The five inferences in (Indian)
logic : (1) :?i:g from appearance, e.g. fire from smoke ;
(2) ^ from the corporeal, e.g. two or more things
from one ; (3) ^ from action, e.g. the animal from
its footmark; (4) from recognized law, old age
from birth ; (5) 0 ^ from cause and effect, that
a traveller has a destination.
i 8 ® The five kinds of masters of
the Law, v. Lotus Sutra, gf one who receives
and keeps ; reads ; recites ; expounds ; and copies
the sutra.
58 The Hua-yen school’s five for ms
of dharmadhatu : (1) ^ ^ or ^ | [the
phenomenal realm ; (2) H ft or 3® j j the
inactive, quiescent, or nomnenal realm ; (3) i)j:
I I I both, i.e. inter-
dependent and interactive ; (4) ^ ^ ^ j |
neither active nor inactive, but it is also ^ ^ ^ ^
I l> 6.g. water and wave, wave being water and water
wave ; (5) |i§ ® ^ | j or ^ ^ ^ j [the
unimpeded realm, the imity of the phenomenal and
nomnenal, of the collective and individual.
23 a* The five kinds of a Buddha’s
dharmakaya. There are four groups. I. (1)
^ W: M spiritual body of bhutatathata-wisdom ;
I 1 of all virtuous achievement; (3) g | j
of incarnation in the world ; (4) ^ -ft j | of un-
limited powers of transformation; (5) ^ ^ j j
of unlimited space ; the first and second are defined
as sarabhogakaya, the third and fourth as nirmana-
kaya, and the fifth as the dharmakaya, but all are
included under dharmakaya as it possesses all the
others. II. The esoteric cult uses the first four and
adds as fifth ft ^ indicating the universe as
pan-Buddha. III. Hua-yen gives (1) ft ^ ^
the body or person of Buddha bom from the dharma-
nature ; (2) ^ ft tS* the dharmakaya evolved
by Buddha virtue, or achievement ; (3) f-fc [ j
the dharmakaya with unlimited powers of transforma-
tmn; (4) * j | the real dharmakaya; (6)
ffi ^ I I the universal dharmakaya. IV. Hina-
yana defines them as £, | 1 q.v.
125
The five abhisecani baptisms of
the esoteric school— for ordaining aoaryas, teachers,
or preachers of the Law ; for admitting disciples ;
for putting an end to calamities or suffering for sins j
for advancement, or success ; and for cdntrolling
(evil spirits) or getting rid of difficulties, cf. £ jg
Also, baptism of light ; of sweet dew (i.e.
perfume) ; of the “ germ-word ” as seed ; of the
five baptismal signs of wisdom made on the fore-
head, shoulders, heart, arid throat, indicating the
five Dhyani-Buddhas ; and of the “ true word ” on
the breast.
5 @ ^ The five “stores”, or the five
differentiations of the one Buddha-nature ; (1)
^ I the Tathagata-nature, which is the fundamental
universal nature possessed by all the living ; - (2)
IE ^ I the source or treasury of all right laws and
virtues ; (3) ^ j the storehouse of the dharma-
kaya obtained by all saints ; (4) fi* -Jg: | the eternal
Spiritual nature, free from earthly errors ; (6) g ^
iff # I the storehouse of the pure Buddha-nature.
Another similar group is in ^ I, ^ # I, B M I,
aj * ± ± I, tod g ft ^ ^
named, beginning with the five-pronged one, are
placed each at a corner of the altar, the last in the
middle.
see S lEyff-
5 1
-S The five Maras associated with the
five skandhas ; also S MM; 3i m 31 M M-
^ The five arrows, i.e. the five desires
S ® A monk’s garment of patches.
5 The five bonds to mortality ; ^ desire,
S bate, (g pride, ^ envy, grudging, j j
One of Indra’s musicians who praised Buddha on a
crystal lute ; v. rfi piil ^ g 33.
see
ZfT
JUL The five suspended corpses, or dead
snakes, hanging from the four limbs and neck of
Mara as Paplyan; v. Nirvapa sutra 6.
£ m The five films, or intercepters of the
light of sun and moon— smoke, cloud, dust, fog,
and the hands of asuras.
i S It
also idem
The acts of the S ® q.v. ; i/t idem
IE ^f*
The five kinds of those who
have testified to Buddhism ; also U. A 15; IS ;
3i IS; ; i.e. the Buddha, his disciples, the rsis,
devas, and incaxuate beings. Also, the Buddha, sages,
devas, supernatural beings, and incarnate beings.
Also, the Buddha, bodMsattvas, sravakas,
See 3E ^ Ig;
and things.
men.
5- ^1 Five kinds of supernatural power :
0-) M M of bodhisattvas through their insight into
truth; (2) [ of arhats through their mental
concentration ; (3) ^ | supernatural or magical
powers dependent on drugs, charms, incantations, etc.;
(^) ^ I or ^ 1 reward or karma powers of trans-
formation possessed by devas, nagas, etc. ; (5) ^ 1
magical powers of goblins, satyrs, etc.
i m m
V. £ M yF m-
The five kinds of bells used by the
21.^.
Sbingon sect in Japan, also called ^ pjij i.e.
Sifi i) 5K |j — * I) H M ® I ; the different
names are derived from their handles ; the four first
5: # lii Pancasirsha, Pancasikha. Wu-t‘ai
Shan, near the north-eastern border of Shansi, one of
the four mountains sacred to Buddhism in China.
The principal temple was built a.d. 471-500. There
are about 150 monasteries, of which 24 are lamaseries.
The chief director is known as Ch‘ang-chia Fo (the
ever-renewing Buddha). . Manjusrl is its patron saint.
It is also styled fn ^ lU-
2 -a The five primary colours, also called
3 l IE (or ::^) ^ | : ^ blue, ^ yellow, ^ red,
fi white, ^ black. The JL ^ or compound
colours are crimson, ^ scarlet, ^ purple, H
green, 5 ^ ^ brown. The two sets correspond to
the cardinal points as follows c east, blue and green ;
west, white and crimson; south, red and scarlet;
north, black and purple ; and centre, yellow and
brown. The five are permutated in various ways to
represent various ideas. The S fe are : faith,
white; zeal, red; memory, yellow; meditation;
blue ; and wisdom, black. These are represented
inter alia in the 5 ; -ft (or S, or gl, or a) the
five-coloured emblematic cord ; this cord is also a
brahman’s sign worn on the shoulder and forbidden
by the Buddha.
.?£ ' Tlie five, forms of suffering,:, I.,(l) Birth,
age, sickness, death';' (2) parting with those loved;.
(3) meeting with the 'hated or disliked (4) inability
to obtain the desired ; (5) the five skandha sufferings,
mental and physicaL IL Birth, age, sickness, death,
and thn shackles (for criminals). III. The sufferings
of tlie hells, and as hungry ghosts, animals, asuras,
and human beings.
both are in the ^ 2 and 10 respectively ;
also I 1 # a commentary by Vinitaprabha.
j I ® The Mara of the skandhas, v. Jx ^
3L ^ m The five bodhi, or stages of enlighten-
ment: (1) ^ I I resolve on supreme bodhi;
(2) 1 I mind control, i.e. of the passions and
observance of the paramitas ; (3) j | mental
enlightenment, study, and increase in knowledge
and in the prajnaparamita ; (4) ^ 31 I I mental
expansion, freedom from the limitations of reincarna-
tion and attainment of complete knowledge ; (5)
Jz 1 I attainment of a passionless condition and of
supreme perfect enlightenment.
3£ m The five covers, i.e. mental and moral
hindrances — desire, anger, drowsiness, excitability,
doubt.
5. The five skandhas, Pancaskandha ; ako
$1^; iS,^; K The five cumulations,
substances, or aggregates, i.e. the components of an
intelligent being, especially a human being : (1)
rupa, form, matter, tbe physical form related to
the five organs of sense ; (2) $ vedana, reception,
sensation, feeling, the functioning of the mind or
senses in connection with aifairs and things ; (3) ^
sanjna, conception, or discerning; the functioning
of mind in distinguishing ; ( 4 ) ^ samskara, the
functioning of mind in its processes regarding like
and dislike, good and evil, etc. ; (5) |i vijnana,
mental faculty in regard to perception and cognition,
discriminative of affairs and things. The first is said
to be physical, the other four mental qualities; (2),
( 3 ), and ( 4 ) are associated with mental functioning,
and therefore with <5 ^ ; (6) is associated with
the faculty or nature of the mind 2 manas. Eitel
gives — ^form, perception, consciousness, action, know-
ledge. See also Keith’s Buddhist Philosophy, 85-91.
I 1 (or or -Jg: [g The worlds in which the
five skandhas exist. [ | ^ The abode of the five
skandlias— the human body. | | ^ I I I
A sastra by Vasubandhu on the Mahayana inter-
pretation of the five skandhas, tr. by Hsuan-tsang ;
1 chiian. Other works are the 1 | ^ tr.
by I-ohing of the T'ang dynasty. | | # % jg
tr. by Ig: An Shih Kao of the Han dynasty ;
The five to be constantly served
— father, mother, teacher, religious director, the sick.
1 1 So I# Ceremonial touching of the five places
on the body-brow, right and left shoulders, heart,
and throat ; II m "g has similar reference, v.
^ m m M-
idem $ Also, the five groups, i.e.
monks, nuns, nun-candidates, and male and female
novices.
The five lines of conduct. I. According
to the ^ Awakening of Faith they are alms-
giving; keeping the commandments ; patience under
insult ; zeal or progress ; meditation. II. According
to the 'ig Nirvana sutra they are saintly or
bodhisattva deeds; arhat, or noble deeds; deva
deeds; children’s deeds (i.e. normal good deeds of
men, devas, and Hinayanists) ; sickness conditions,
e.g. illness, delusion, etc. ; — into all these lines of
conduct and conditions a Bodhisattva enters. III. The
five elements, or tanmatra — ^wood, fixe, earth, metal,
and water; or earth, water, fire, air, and ether
(or space) as taught by the later Mahayana philo-
sophy; idem ^
The five Yanas or Vehicles, idem
£ * The five garments worn by a nun are
the three worn by a monk with two others.
The five signs of decay or approaching
death, of which descriptions vary, e.g. uncontrolled
discharges, flowers on the head wither, unpleasant
odour, sweating armpits, uneasiness (or anxiety) ;
Nirvana sutra 19.
The five wrong views : (1) ^ M. satkaya-
drsti, i.e. ^ ^ and ^ ^ ^ the view that there
is a real self, an ego, and a mine and thine ; (2) ^ ^
antargraha, extreme views, e.g. extinction or per-
manence ; ( 3 ) ^ ^ mithya, perverse views, which,
denying cause and effect, destroy the foundations
of morality ; (4) ^ drstiparamar&, stubborn
perverted views, viewing inferior things as superior,
or counting the wome as the better ; (5) Jg ^ JjX ^
sila-vxata-paramar&j rigid views in favour of rigorous
ascetic prohibitions, e.g. covering oneself with ashes.
Cf. I
127
^ ^ The five bodhi, or states of enlighten-
ment, as described in the ® |]^ Awakening of
Faith; see also j[L ^ for a different group.
(1) 2^ I Absolute eternal wisdom, or bodhi; (2)
I bodhi in its initial stages, or in action, arising
from right observances ; (3) ^ fg ( bodhisattva-
attainment of bodhi in action, in the + ft;
(^) ® ^ I fhrther bodhisattva-enlightenment accord-
ing to capacity, i.e. the stages -f* ft, + , and
+ S ; (5) ^ ^ I final or complete enlighten-
ment, i.e. the stage of |, which is one with the
first, i.e. [. The | is bodhi in the potential,
[ is bodhi in the active state, hence (2), (3), (4),
and (6) are all the latter, bnt the fifth has reached
the perfect quiescent stage of original bodhi.
US, The five meditations referred to in the
Lotus 26 : (1) ^ | on the true, idem ^ [, to
meditate on the reality of the void, or infinite, in
order to be rid of illusion in views and thoughts;
(2) ^ ^ I on purity, to be rid of any remains of
impurity connected with the temporal, idem Ig | ;
(^) M ^ S I wider and greater wisdom,
idem |? by study of the “middle” way; (4)
I on pitifulness, or the pitiable condition of the
living, and by the above three to meditate on their
salvation ; (5) | on mercy and the extension of the
first three meditations to the carrying of joy to all
the living.
The five wheels of liberation,
or salvation, i.e. the five mandalas in which are
the Five Dhyani-Buddhas, see $ ^ M ^ ; also
called \ ± ^ I # ^
^ idem ^ M U A-
JS. BBB idem jG. oH
18 idem 5E
The five axioms: (1) 0 | the cause,
which is described as ^ of the Four Noble Truths ;
(2) 1 the effect as ^ ; (3) § | or fg | diagnosis
as ; (4) | or gff | the end or cure as ;
to these add (5) 0 I or ^ ] the supreme axiom,
i.e. the M in ; V. izg if.
3l m The five parijnanas, perceptions or cog-
nitions ; ordinarily those arising from the five senses,
i.e. of form-and-colour, sound, smell, taste, and
touch. The S& Awakening of Faith has a
different set of five steps in the history of cognition :
(1) iSI initial functioning of mind under the in-
fluence of the original ^ unenlightenment or
state of ignorance ; (2) ^ |§ the act of turning
towards the apparent object for its observation ;
(3) ^ I observation of the object as it appears ;
(4) ^p I the deductions derived from its appearance ;
(6) ^ I the consequent feelings of like or dislike,
pleasure or pain, from which arise the delusions and
incarnations.
3S. m The flve gati, i.e. destinations, destinies :
the hells, hungry ghosts, animals, human beings,
devas ; cf. ^ I and £ 1 | ft ^ ^ A series
of pictures to show the course of life and death,
ascribed in the Sarvastivada Vinaya 34 to the Buddha.
A#
see ^ a M-
The five wheels, or things that turn :
I. The 5 E ^ or five members, i.e. the knees, the
elbows, and the head ; when all are placed on the
ground it implies the utmost respect. II. The five
foundations of the world, first and lowest the wheel
or circle of space; above are those of wind ; of
water ; the diamond, or earth ; on these rest the
nine concentric circles and eight seas. HI. The
esoteric sect uses the term for the 35 l five elements,
earth, water, fire, wind, and space ; also for the
S® IS: # q-v. IV. The five fingers (of a Buddha).
I I 7^ :/c The five are the 3£ five elements, to
which the sixth is added, i.e. the six elements,
earth, water, fire, air and space, and ^ intelligence
or mind. 1 | (^) ^ A stupa with five wheels
at the top ; chiefly used by the Shingon sect on
graves as indicating the indwelling Vairocana. | ] ;
1 ! H A meditation of the esoteric school on
the five elements, earth, water, fire, air, and space,
with their germ-words, their forms (i.e. square, round,
triangular, half-moon, and spherical), and their
colours (i.e. yellow, white, red, black, and blue).
The five wheels also represent the Five Dhyani-
Buddhas, V. 5 ; The object is that 5E ^ J® #
the indiv^idual may be united with the five Buddhas,
or Vairocana. | | ^ The fifth wheel limit, or world-
foundation, i.e. that of space.
5 : m The five evolutions, or developments :
(1) resolve on Buddhahood ; (2) observance of the
rules ; (3) attainment of enlightenment ; (4) of
nirvana ; (5) of power to aid others according to
I I M M idem 3E ^ 1 I The
above five developments are given the colours respec-
tively of yellow, red, white, black, and blue (or
green), each colour being symbolic, e.g. yellow of
Vairocana, red of Manjusri, etc.
3l ^ Tke five forbidden pungent roots, Jl H
garlic, tbree kinds of onions, and leeks ; if eaten
raw they are said to cause irritability of temper,
and if eaten cooked, to act as an aphrodisiac ; more-
over, the breath of the eater, if reading the Sutras,
will drive away the good spirits,
Pahcanantarya ; ' S IS P5 I- The five
rebellious acts or deadly sins, parricide, matricide,
killing an arhat, shedding the blood of a Buddha,
destroying the harmony of the sangha, or fraternity.
The above definition is common both to Hlnayana
and Mahayana. The lightest of these sins is the
first ; the heaviest the last. 11. Another group is :
(1) sacrilege, such as destroying temples, burning
siitras, stealing a Buddha’s or a monk’s things, in-
ducing others to do so, or taking pleasure therein ;
(2) slander, or abuse of the teaching of fravakas,
pratyeka-buddhas, or bodhisattvas ; (3) ill-treatment
or killing of a monk ; (4) any one of the five deadly
sins given above; (5) denial of the karma conse-
quences of ill deeds, acting or teaching others accord-
ingly, and unceasing evil life. III. There are also
five deadly sins, each of which is equal to each of
the fiust set of five : (1) violation of a mother, or
a fully ordained nun ; (2) killing a bodhisattva in
dhyana ; (3) killing anyone in training to be an
arhat ; (4) preventing the restoration of harmony
in a sangha; (5) destroying a Buddha’s stupa.
IV. The five unpardonable sins of Devadatta who
(1) destroyed the harmony of the community;
(2) injured ^akyamuni with a stone, shedding Ms
blood ; (3) induced the king to let loose a rutting
elephant to trample down Sakyamuni ; (4) killed
a nun ; (5) put poison on his finger-nails and saluted
^akyamuni intending to destroy him thereby.
S. ffl v. 3L ^ \ \ iil One who by non-
Buddhistic methods has attained to the five super-
natural powers. [ I p[i Spirits possessed of the
five supernatural powers. They are also identified
with five spirits known as the $ or |g, of
whom there are varying accounts, | | ^ ^ The
five bodhisattvas of the ^ J® monastery in
India, who, possessed of supernatural powers, went to
the Western Paradise and begged the image of
Maitreya, whence it is said to have been spread
over India.
idem 5 ® • 11/^^ There is difference
of statement whether there are five or six gati, i.e.
ways or destinies ; if six, then there is added the asura,
a being having functions both good and evil, both
deva and demon. | | ^ ^ An officer in the retinue
of the ten kings of Hades, | | A general in
the retinue of the ten kings of Hades, who keeps the
book of life, j 1 # H I One of the ten kings of
Hades who retries the sufferers on their third year
of imprisonment.
I The five alternatives, i.e. (things) exist ;
do not exist ; both exist and non-exist ; neither exist
nor non-exist ; neither non-exist nor are without
non-existence.
i M It The five universal mental activities
associated with every thought— the idea, mental
contact, reception, conception, perception,
cf. sM-
^ 5c idem i St Jg
£ m (^) The five improper ways of gain or
livelihood for a monk, i.e. (I) changing his appear-
ance, e.g. theatrically ; (2) advertising his own
powers and virtue ; (3) fortune-telling by physiog-
nomy, etc. ; (4) hectoring and bullying ; (5) praising
the generosity of another to induce the hearer to
bestow presents.
The five classes, or groups : I. The
la i§ four truths, which four are classified as J[,
or theory, and jg practice, e.g. the eightfold path.
II. The five early Hinayana sects, see — ^ ^
or Sarvastivadah. III. The five groups of the Vajra-
dhatu mapdala. | 1 ^ off flio classes
of misleading things, i.e. four ^ and one i.e.
false theory in regard to the pg |§ four truths, and
erroneous practice. Each of the two classes is
extended into each of the three divisions of
past, three of present, and three of future,
making eighteen mental conditions. | \ %
The five chief Mahayana sutras according to T‘ien-
t'ai are: ^ H; ^ ; ic « # ; »
and ^ ^ I.e. Avatarnsaka, Mahasanghata,
Mahaprajna, Lotus, and Nirvana sutras. j 1 Si'
Asahga, founder of the Yogacara school, is said,
by command of Maitreya, to have edited the
five great sastras, Ir Jtfe I, .glj It flip |,
lS=and^P|IJJiiS^ [.
I I # ; 5E ® S (or ^ or ^ ^). Cere-
monials of the esoteric cult for ridding from calamity ;
for prosperity ; subduing evil (spirits) ; seeking the
love of Buddhas ; calling the good to aid ; cf. $ S
11® The five Dhyani-Buddhas, v. ^
is I I ^ The first five Hinayana sects — ^Dharma-
gupta, Sarvastivada, Mahisasaka, Ka^yapiya, and
Vatsiputriya ; see 51£ gfli. | The five Dhyani-
129
Buddhas, V. Jl. ^ 1 | ^ idem | | #
I I W (M M 0 M) Yama as protector in the
retinue of the thousand-hand Kuan-yin. [ | f ^
idem I I # -ft.
^ ^ , ^ ^seeS
1 I Ifr F4 idem 3E ^ Ifr
5E ^ 11: I j E idem S ;
: is tlie older term.
! I (#) ^ idem
2l a iff # The five graduated series of
universes : ( 1 ) H ic "f f: # Tri-sahasra-maha-
sahasra-loka-dhatu i a universe, or chiliocosm ;
( 2 ) such chiliocosms, numerous as the sands of
Ganges, form one Buddha-universe ; ( 3 ) an aggrega-
tion of these forms a Buddha-universe ocean ; ( 4 ) an
aggregation of these latter forms a Buddha-realm
seed ; (5) an infinite aggregation of these seeds forms
great Buddha-universe. ^ ^ ft 50. Another
division is ( 1 ) a world, or universe ; ( 2 ) a Buddha-
nature universe, with a different interpretation ; and
the remaining three are as above, the sea, the seed,
and the whole Buddha-universe. [ [ The five
heavy blockages, or serious hindrances ; see 5 ;
® infra. | | m The five banks of clouds or ob-
structions for a woman, see
5 M 1 ^ Panca-klesa. 5E g; S ; S
The five dull, unintelligent, or stupid vices or tempta-
tions : ^ desire, PjJ anger or resentment, ^ stupidity
or foolishness, arrogance, ^ doubt. Overcoming
these constitutes the panca-sila, five virtues, v. ^ .
Of the ten or agents the other five are styled
^Ij been, acute, intelligent, as they deal with higher
qualities.
i M (or or 1^) ^ l|lj (fl^) The
five-armed vajra, ^ 'k W ; H. m M l>
"Hi ^ it I emblem of the powers of the 5 ^
in ^ q.v.
5. idem IS ; there is also a
fivefold meditation on impermanence, suffering, the
void, the non-ego, and nirvana.
3£^.
The five compound colours, v.
G3 The five sandhilas, i.e. five
bad monks who died, went to the hells, and were
reborn as sandhilas or imperfect males; also |
,3£ The five Igamas, $ ^ ^
i.e. (1) M IS Dirghagama ; (2) if*
Madhyamagama ; (3) ff ^ ^ pf Sarnyukt'a-
gama ; (4)
(
k
i m The five hindrances, or obstacles ; also
S ^ j 3l S- I. Of women, i.e. inability to become
Brahma-kings, Indras, Mara-kings, Cakravarti-kings,
or Buddhas. II. The hindrances to the five ^ powers,
i.e. (self-)deception a bar to faith, as sloth is to zeal,
anger to remembrance, hatred to meditation, and
discontent to wisdom. III. The hindrances of ( 1 ) the
passion-nature, e.g. original sin ; ( 2 ) of karma caused
in previous lives ; (3) the affairs of life ; (4) no
friendly or competent preceptor ; (5) partial know-
ledge. [ I — The five hindrances to woman, see
above, and her three subordinations, i.e. to father,
husband, and son.
jE hT The five musical tones, or pentatonic
scale— do, re, mi, sol, la; also 3 £ ® H
Pancasikha, the five locks on a boy’s
head ; also used for 55 ; M # q.v. | [ # i
idem 55 ; H jf- 1 I Oj idem Wu-t‘ai Shan | *.
3l mx The five kinds of devas : (1) _h ^ ^
in the upper realms of form and non-form ; ( 2 )
M ^ ^ in the sky, i.e. four of the six devas of the
desire-realm; (3) M ^ on the earth, i.e. the
other two of the six devas, on Sumeru ; (4) ^
^ ^ wandering devas of the sky, e.g. sun, moon,
stars ; . (5) ~]v ^ under-world devas, e.g. nagas,
asuras, maras, etc. Of. 2 :/c PJ 9 I | ^ The
five groups of five each of the consonants in the
syllabary called ^ g Siddha. | 1 fg; ^ The five
preachers in the Hua-yen sutra : the Buddha;
bodhisattvas ; fravakas ; the devas in their praise-
songs ; and material things, e.g. the bodhi-tree •
V. S fliaA.
s.'k The five kinds of spiritual food by which
roots of goodness are nourished : correct thoughts ;
delight in the Law ; pleasure in meditation ; firm
resolve, or vows of self-control ; and deliverance
from the karma of illusion.
5.# The incense composed of five ingredients
(sandalwood, aloes, cloves, saffron, and camphor)
offered by the esoteric sects in building their altars
and in performina their rituals. Of. ^ a- ^
130
55 . M The five cucia, topknots or locks, emblems
of the 3£ ^ q.v. | | g A five-pointed crown
with a similar meaning. | | jJC ^ Manjusrx of the
five locks.
Now, at present, the present. | U A Then-t'ai
term indicating the present ‘^perfect ’’ teaching,
i.e. that of the Lotus, as compared with the ^ [|j
older '' perfect '' teaching which preceded it. | ^
The present school, i.e. my school or sect.
Scales, mail; important; resolute, firm; an
attendant ; petty, small | ^ A transient thought,
see ksana M .
i: Kindness, benevolence, virtue. | :^ or | Kind
sir ! I Benevolent and honoured, or kindly
honoured one, i.e. Buddha. [ I The benevolent
king, Buddha; the name ^akya is intp. as
able in generosity. Also an ancient king, probably
imaginary, of the sixteen countries ” of India,
for whom the Buddha is said to have dictated the
a aE m. a sutra with two principal translations
into Chinese, the fiirst by Kumarajiva styled | ]
^ @ or ® ^ l ^ ^ g without
magical formulae, the second by Amogha (;^ §)
styled I 1 ^ 0 lx ^3 efc., into which the magical
formulae were introduced; these were for royal
ceremonials to protect the country from all kinds
of calamities and induce prosperity. | | Service
of the I I (or '^) the meeting of moiiks to chant
the above incantations. | 1 5i, 1 I I PS H JS
The incantations in the above. | | :^ The two
Vajrapani [JpJ and who act as door guardians of
temples, variously known as ^ ^ ^ ^
J] ±3 ^ ^ SlI #3 and fP H ^ ^ si
"fi" A file of ten ; sundry, what. | % Things (in
general), oddments. | ^ The ff- is Kumarajiva
and the U his disciple ff' ^ Seng-chao. | jg
idem ^ What? What.
^ Sincere, true ; to assent. | Yiin-k'an, a
famous monk of the Sung dynasty. | ^ Yun-jo,
a famous monk of the Yiian dynasty.
JC Beginning, first, original, head ; dollar ; Mongol
(dynasty). | ^ ;j^ The tree of the origin of felicity,
i.e. the bodhi-tree or ficus religiosa, also styled Ig* ;
M ^^3 and ^ g I pp li P Primal ignorance ;
the original state of avidya, unenlightenment, or
ignorance ; original innocence. Also : 2 f: ||| PJ ;
iS§ in H I S ; M S The original or fiinda-
mental cause which produces phenomena, e.g. karma,
reincarnation, efcc, ; every cause has its fruit or con-
sequences., The idea of cause and effect is a necessary
condition of antecedent and consequence ; it includes
such relations as interaction, correlation, inter-
dependence, co-ordination based on an intrinsic neces-
sity. I ^ The original or fundamental marvel or
mystery, i.e. the conception of nirvana. | Prabhu,
^ Ji ^ M ;5[5 beginning, in the beginning,
primordial. Prabhu is a title of Visnu as a personifica-
tion of the sun. | The original or primal mind
behind all things, idem the ~ of the ^
Awakening of Faith, the H p ^ 7C source of
all phenomena, the mind which is in all things. | 0Ji ;
Original brightness or intelligence ; the ^ in
or bhutatathata as the source of all light or enlighten-
ment. I Ylian-hsiao, a famous Korean monk
who travelled, and studied and wrote in China during
the T'ang dynasty, then returned to Korea ; known
as fS ^ ® Hai-tung Shih. | fS Name of ^
Chan-jan, the seventh head of the Tlen-t'ai School;
he died 1116. | jfi| The original patriarch, or founder
of a sect or school ; sometimes applied to the Buddha
as the founder of virtue. | ^ The Yiian Tripitaka,
compiled by order of Shih Tsu (Kublai), founder of
the Yiian dynasty, and printed from blocks ; begun
in 1277, the work was finished in 1290, in 1,422 ^
works, 6,017 ^ sections, 558 ® cases or covers.
It contained 528 Mahayanist and 242 Hinayanist
sutras ; 25 Mahayana and 64 Hinayana vinaya ;
97 Mahayana and 36 Hinayana sastras ; 108 bio-
graphies; and 332 supplementary or general works.
In size, and generally, it was similar to the Sung
edition. The X @ # or Catalogue of the Yiian
Tripitaka is also known as ^ ^ ^ IS
0 I M 5 TC # S -A. star that controls
the attainment of honours, and the riddance of
sickness and distresses. The star varies according
to the year star of the suppliant which is one of
the seven stars in Ursa Major.
jpj Within, inner.
1^ The bhiksu monk who seeks control from
within himself, i.e. by mental processes, as compared
with the ^ ^ the one who aims at control by
physical discipline, e.g. fasting, etc.
A title for the monk who served at
the altar in the inaperial palace, instituted in a.d. 756 ;
also called ^
1^ Buddhist scriptures ; cf. ^ ^ non-
Buddhist scriptures. There are also divisions of in-
ternal and external in Buddhist scriptures.
131
^ The inner or higher ranks of ordinary
disciples as contrasted with the /L lower grades ;
those who are on the road to liberation ; Hinayana
begins the stage at the 0 # « ^ also styled
I I ; Mahayana with the H ^ S from the
+ upwards. T‘ien-t‘ai from the ^ |p of its
7^ ip q-v.
R
_ . — J The inner, or sixth ^ gupa associated
with m ind, in contrast with the other five gunas,
qualities or attributes of the visible, audible, etc/
R The clerk, or writer of petitions, or
prayers, in a monastery; also ^ fg.
ft fl* Internal and external ; subjective and
objective. | 1 H PJ Inner and outer both “ ming ” ;
the first four of the jS. PJ q.v. are “ outer ” and the
fifth “ inner ”. | [ ^ Internal organ and external
object are botb. unreal, or not material. [ |
Witbin and without tbe religion ; Buddbists and
non-Buddbists i also, heretics witbin tbe religion.
ft ^
Tbe inner learning, i.e. Buddhism.
ft ® A Food that has been kept overnight
in a monastic bedroom and is therefore one of tbe
unclean ” foods ; v. ^
1^ ^ Tbe Buddhist shrines or temples in the
palace, v. If
^ Inner quiescence, cf. the six
Cooked food in a monastic bedroom,
becoming thereby one of the ‘"unclean’’ foods;
V- I It t:.
^ i^^alm of mind as contrasted with
^ that of the body ; also the realm of cognition
as contrasted with externals, e.g. the ^ five
elements.
Pi ^ The inner mystic mind of the bodhi-
sattva, though externally he may appear to be a
sravaka.
Pi
The seed contained in the eighth H
i.e. alaya-vijhana, the basis of all phenomena.
Pi ^ Empty within, i.e. no soul or self within.
The condition of perception arising from
the five senses ; also immediate, conditional, or
environmental causes, in contrast with the more
remote.
Pi ^ Inner censing ; primal ignorance, or
unenlightenment ; perfuming, censing, or acting
upon original intelligence causes the common un-
controlled mind to resent the miseries of mortality
and to seek nirva^a; v. m M ft Awakening of
Faith.
ftjfe The inner garbhadhatu, i.e. the eight
objects in the eight leaves in the central group of
the mandala.
Pi The inner company, i.e. the monks, in
contrast with the laity.
Pj Antaravasaka, one of the three regulation
garments of a monk, the imier garment.
P3 56 ^ The clerk, or writer of petitions,
prayers, in a monastery ; also |% gJ .
or
1^ The witness or realisation within ; one’s
own assurance of the truth.
1^ Internal perception, idem * 5 ^ |^.
R p The mind or heart within ; the red
lotus is used in the H IS as its emblem. [ | (or
^ S The “ central heart ” maudala
of the g or the central throne in the diamond-
realm lotus to which it refers.
ft a The antaratman or ego within, one’s
own soul or self, in contrast with bahiratman ^ ^
an external soul, or personal, divine ruler.
R ^
cults.
Buddhism, in contrast with ^ ^ other
ft m Adhyatma vidya, a treatise on the im
meaning (of Buddhism), one of the 5 q.v.
ft S
religions.
Buddhism, as contrasted with other
132
^ A place for Bmcldliist worship in the
palace, v. ^ ^ and
a The psychological elements in the
A seventh and eighth categories.
n w The inner ranks, i.e. the part of a temple
near the altar, where the monks sit,
ft u The inner court — of the Tnsita heaven,
w^here Maitreya dwells and preaches ; also ^ ^
^ Internal, or mental hindrances, or ob-
stacles.
Buddhist ceremonies in the palace on
the emperor's birthday, v. ^ ^
Public, general, official ; a duke, grandparent,
gentleman; just, fair. | ^ J. Koan ; g A
dossier, or case-record ; a cause ; public laws, regu-
lations ; case-law^. Problems set by Zen masters,
upon which thought is concentrated as a means to
attain inner unity and illumination. | A public
place ; in public.
. r ^
/\ Sat, sad. Six.
A ^ ® It The six things which enable
a bodhisattva to keep perfectly the six paramitas
—worshipful offerings, study of the moral duties,
pity, zeal in goodness, isolation, delight in the law ;
these are described as corresponding to the para-
mitas seriatim; v. ^ ^ ^ 12.
^ The sixth of the -f* q.v.
^ idem 7^
The six stages of Bodhisattva develop-
ment, i.e. + # I ; -f- ft I ; + M I ; + 1 ;
^ ft I >■ life I ; these are from the older Hua-
yen ching.
fit A The six articles for worship — ^flowers,
a censer, candles, hot liquid, fruits, tea.
A The six senses on which one relies, or
from which knowledge is received ; v. j
' Jv ■ Sadayatana ; A PM 115 (or J^) fg ij 5
the six entrances, or locations, both the organ and
the sensation— eye, ear, nose, tongue, body, and
mind ; sight, hearing, smell, taste, touch, and per-
ception. The six form one of the twelve nidanas,
see -f- Z1 13 ^ The 7^ are the six organs,
the A M objects, and the A M or gunas,
the six inherent qualities. The later term is A ^
q.v.
/V . The forty-eight great or sur-
passing vows of Amitabha, also A A M 11 : ^ ill-
*
7^ It ^ ; also ^ ^ M-
A The six stages of rebirth for ordinary
people, as contrasted with the saints ^ ^ : in
the hells, and as hungry ghosts, animals, asuras,
men, and devas.
A iiJ ® ^ The six things that ferry one
to the other shore, i.e. the six paramitas, v. A
7 a ; 7 a ^ The six swords (or arrows),
i.e. the six senses, v. A which are defined as
the qualities of sight, sound, smell, taste, touch,
and mind.
A + Sasti, sixty. 1 1 Zl ^ The sixty-two
^ or views, of which three groups are given ; The
m lx ^ IM hi the ff, -Q: ^ takes each of the
five skandlias under four considerations of time,
considered as time past, whether each of the five
has had permanence, unpermanence, both, neither,
5 X 4 = 20 ; again as to their space, or extension,
considered as present time, whether each is finite,
infinite, both, neither = 20 ; again as to their destina-
tion, i.e. future, as to whether each goes on, or does
not, both, neither (e.g. continued personality) = 20,
or in all 60 ; add the two ideas whether body and
mind ^ are a unity or different = 62 . The
TTen-t'ai School takes m ft, or personality, as its
basis and considers each of the five skandbas under
four aspects, e.g. (1) riipa, the organized body, as
the ego ; (2) the ego as apart from the rupa ; (3) riipa
as the greater, the ego the smaller or inferior, and
the ego as dwelling in the riipa ; (4) the ego as the
greater, riipa the inferior, and the riipa in the ego.
Consider these twenty in the past, present, and
future = 60 , and add ^ and ^ impermanence
and permanence as fundamentals = 62 . There is also
a third group. | | ^ The 60 rolls : the T‘ien-t‘ai H
^ S5, 0^ three collections of fundamental texts of that
133
school. 110^ The sixty-four classes of Indian
writing or literature, Brahmi, Kharosthi, etc. | I I
^ H The sixty-four Aryan or noble characteristics
of a Buddha’s tones or voice, e.g. snigdha ^
smooth ; mrduka ^ ^ gentle, etc. I i I ^
Eighteen lictors in the avici hell each with sixty-
four eyes. | | ,5 The sixty different mental positiom
that may occur to the practiser of Yoga, see g
jC;* to ! examples of them are desire, non-desire,
ire, kindness, fooHshness, wisdom, decision, doubt,
depression, brightness, contention, dispute, non-
contention, the spirit of devas, of asuras, of’nagas,
of humanity, woman (i.e. lust), mastery, commercial’
and SO on. ’
iP The six stages of Bodhisattva develop-
ments as defined in the Then-t’ai dJ i.e. Perfect,
or Final Teaching, in contrast with the previous’
or ordinary six developments of -f- -O’, -f-
etc., as found in the )glj ^ Differentiated or Separate
school. The T‘ien-t‘ai six are ; (1) ^ |p realization
that all beings are of Buddha-nature ; (2) ^ ^ |p
the apprehension of terms, that those who only hear
and believe are in the Buddha-law and potentially
Buddha ; ( 3 ) || |p advance beyond terminology
to meditation, or study and accordant action ; it
is known as $ 0^ || or H m ^ ^ ; (4)
^ M ip semblance stage, or approximation to
perfection in purity, the « ft 0 {4, i.e. the
'f' M a ! ( 5 ) ^ M ip discrimination of truth
and its progressive experiential proof, i.e. the
-t- 'fife, + + M 1^, + life, and ^ ft fi of
the known also as the @ cause or root
of holiness. (6) ft Ip perfect enlightenment,
i.e. the ft ■gf or H ^ fruition of holiness. (1) and
( 2 ) are known as Jh external for, or common to,
all. (1) is theoretical ; (2) is the first step in practical
advance, followed by ( 3 ) and ( 4 ) styled /L in-
ternal for all, and ( 3 ), ( 4 ), ( 5 ), and (6) are known
as the A f 4 the eight grades. | [ ® Buddha
in six forms (1) ^ ■jll as the principle in and
through all things, as pan-Buddha — all things being
of Buddha-nature ; ( 2 ) ^ ^ Buddha as a name
or person. Tlie other four are the last four forms
above.
the commandments, ^ doctrinal unity in views and
explanations, and fij, or Jg, economic unitv
in community^ of goods, deeds, studies, or charitv.
I I ^ . The six unions of the six sense organs vrith
the six objects of the senses, the eye with the obiect
seen, etc.
The six tastes, or flavours— bitter, sour,
sweet, acrid, salt, and insipid.
The six illustrations of unreality in the
Diamond Sutra : a dream, a phantasm, a bubble,
a shadow, dew, and lightning. Also [ ^ij.
VA 0 The six causations of the 7^ ^ six
stages of Bodhisattva development, q.v. Also,
the sixfold division of causes of the Vaibhasikas
(cf. Keith, 177 - 8 ) ; every phenomenon depends
upon the union of gj primary cause and ^ con-
ditional or environmental cause ; and of the 0
there are six kinds: (1) fg 0 Karanahetu,
eflective causes of two kinds : [ empowering
cause, as the earth empowers plant growth, and
j non-resistant cause, as space does not resist,
he. active and pssive causes ; (2) {J| % | Sahabhu-
hetu, co-operative causes, as the four elements 0 ^
in nature, not one of which can be omitted ; (3)
M H I Sabhagahetii, causes of the same kind as
the _ effect, good producing good, etc. ; (4) i-fj [
Sarhprayuktahetu, mutual responsive or associated
causes, e.g. mind and mental conditions, subject
with object ; Keith^gives '' faith and intelligence ’’ ;
similar to (2) ; ( 5 ) ^ [ Sarvatragahetu, universal
or omnipresent cause, i.e. of illusion, as of false
views affecting every act ; it resembles (3) but is
confined^ to delusion ; (6) H | Vipakahetu,
differential fruition, i.e. the effect different from
the cause, as the hells are from evil deeds.
nil Six bodhisattvas in the Ti Tsang
group of the garbhadhatu, each controlling one of
the 7^;: J|; or^ ways of sentient existence. They deal
with rebirth in the hells, as hungry ghosts, animals,
asuras, men, and devas.
-JL* .
J 5 C The six vedanas, i.e. receptions, or sensa-
tions from the ^ |J| six organs. Also 7^
7^ ^ S V. ^ ^
(1^) things that defile : |4
exaggeration, gg flattery, arrogance, vexation,
hatred, § malice.
^ -t Sannagarikah,
(i^!) The six points of reverent harmony ^ Ul One of the twenty Hinayana sects,
or unity in a monastery or convent : ^ bodily connected with the Vatslputtriyah g ^ §|5.
unity in form of worship, n oral nnity in chanting,
mental unity in faith, moral unity in observing The six fields of the senses, i.e. the
134
objective fields of sight j sound, smell, taste, touch,
and idea (or thought) ; mpa, form and colour, is the
field of vision ; sound, of hearing ; scent, of smelling ;
the five flavours, of tasting ; physical feeling, of
touch ; and mental presentation, of discernment ;
cf. A; 7^ ® next.
/\ S The six gupas, qualities produced by the
objects and organs of sense, i.e. sight, sound, smell,
taste, touch, and idea ; the organs are the 7^
Aj A the perceptions or discernments
the A ; cf, 7^ Jg. Dust S is dirt, and these
six qualities are therefore the cause of all impurity.
7^ & ig; the Buddha made use of them
to preach his law.
A :k The six great or fundamental things,
or elements — earth ; water ; fixe ; wind (or air) ;
space (or ether) ; and ^ mind, or perception. These
are universal and creative of all things, hnt the
inanimate ^ are made only of the first five,
while the animate are of all six. The esoteric
cult represents the six elements, somewhat differently
interpreted in the garbhadhatu and vajradhatu.
Also I 1 1 The unity in variety of the
six elements and their products ; ordinary eyes see
only the differentiated forms or appearances, the
sage or philosopher sees the unity. | | lH ^ The
six elements unimpeded, or interactive ; or 7^ A
^ A elements in their greater substance,
or whole. The doctrine of the esoteric cult of tran-
substantiation, or the free interchangeability of
the six Buddha elements with the human, like with
like, whereby yoga becomes possible, i.e. the Buddha
elements entering into and possessing the human
elements, for both are of the same elemental nature.
I I ^ IS The six great kle&, passions, or dis-
tressers : desire, resentment, stupidity, pride, doubt,
and false views. | | The spirits of the six
elements. | | || Meditation on the six elements ;
in the exoteric cult, that they are unreal and un-
clean ; in the esoteric cult, that the Buddha and
human elements are of the same substance and
interchangeable, see above. [ | M 7^ M-
The six devalokas, i.e. the heavens with
sense organs above Sumeru, between the brahmalokas
and the earth, i.e. K I A ^ tH M I ; ^ B I ;
ifd ^ A ; MM I ; and ft S A- The
sixth is the heaven of Mara, v. 7^^ A‘
The six parajikas, v. ^ H
/\ The six likes or comparisons, like
a dream, a phantasm, a bubble, a shadow, dew, and
lightning, v. 7^
^ ^ ■' The six misleaders, i.e. the six senses.
^ It 7^ li-
/'v The six words or syllables, ^
M Namo Amitabha ; \ \ a name for
him. The | | ^ ^ six-word dharani of Manjusri
mm mm (or tf* bmm ia
There are also the esoteric (Shingon) six words
connected with the six forms of Kuan-yin and the
I Ife I ! I fST SI feand J_ 1 8 ^ cere-
monials, some connected with Manjusri, and all
with Kuan-yin. There are several dharanis,
e.g. the Sadlaksara-vidyamantra. The six words
generally associated with Kuan-yin are ^ ^ W
(or ilS ^ S (or ^). There is also the six-
word Lamaistic charm Oih mani padme huih
/\ The six schools, i.e. — ;
# # ; # ; JSK and q.v. ; the last two
are styled Hinayana schools. Mahayana in Japan
puts in place of them ^ n and ^ ■§■ Tendai and
Shingon.
The six tirthikas or heterodox teachers—-
Piirana-Kafyapa, Maskarin, Sanjayin, Ajita-kesakam-
bala, Kaknda-Katyayana, and Nirgrantha ; see ^ 5^ .
! I EE Name of the king who, thirteen years
after the destruction of the Jetavana vihara, which
had been rebuilt five centuries ’’ after the nirvana,
again restored it.
¥ ® It The six years of Sakyamuni’s
austerities before his enlightenment.
A ffi The six things that ferry one beyond
the sea of mortality to nirvana, i.e. the six para-
mitas ^ p ^ {^) : (1) ^ M dana, charity,
or giving, including the bestowing of the truth on
others ; (2) ^ 5]^ Sla, keeping the commandments ;
( 3 ) ksanti, patience under insult ; ( 4 )
^ ^ virya, zeal and progress ; (6) p| ^
dhyana, meditation or contemplation ; (6) ^ ^
prajna, wisdom, the power to discern reality or
truth. It is the last which carries across the saihsara
(sea of incarnate life) to the shores of nirvaiia. The
opposites of these virtues are meanness, wickedness,
anger, sloth, a distracted mind, and ignorance. The
PH Ml ^dds four other paramitas : ( 7 ) 7^ ig Upaya,
135
the use of appropriate means ; (8) pranidhana,
pious vows ; ( 9 ) :fj bala, power of fulfilment ; ( 10 )
m jSana knowledge. J | ^ The rewards stimu-
M paramitas are § enricliment ;
A "B things, or perfection ; power ; ^ lon<y
life ; ^ peace (or calmness) ; ^ discrimination^
or powers of exposition of the truth. | | ^ @
The SIX infinite means of crossing the sea of mortality
i.e. the six paramitas
The six characteristics of a bhagavat,
VJ. a> UUa>^iJl,V'dtJj^
which IS one of a Buddha’s titles : sovereign, glorious,
majestic, famous, propitious, honoured.
(l^) The six thoughts to dwell upon:
Buddha, the Law, the Order, the commands, alms-
giving, and heaven with its prospective ioys. I I *
The six stages of the above. > ^
w The emotions arising from the six organs
of sense ^ ;{g for which term 7^ is the older
interpretation; v. |
^ The six kinds of wisdom. Each is allotted
seriatim to one of the six positions 7^^ q.v. (1)
^ S the wisdom of hearing and apprehending the
truth of the middle way is associated with the -[- ;
( 2 ) S I of thought with the -f- ;ff ; (3) I of
observance with the -f- ^ ; (4) ^ | of
neither extreme, or the mean, with the fife;
(®) SI ® I of understanding of nirvapa with ^ ft j ;
(6) I of making nirvana illummate all beings
associated with ^ Buddha-fruition. They are
a it Differentiated School series and all are
associated with the school of the 4* or
middle way.
Six perfections (some say five, some
seven) found in the opening phrase of each sutra :
( 1 ) “Thus” implies perfect faith; (2) “have I
heard,” perfect hearing ; ( 3 ) “ once,” the perfect
tune ; ( 4 ) “ the Buddha,” the perfect lord or master ;
( 5 ) “ on Mt. Grdhrakuta,” the perfect place ; (6) “ with
the great assembly of bhiksus,” the perfect assembly.
The six directions — ^E. W. N. S. above
and below. | | |g The brahman morning act of
bathing and paying homage in the six directions ;
observing the “well-born” do this; the Buddha is
said to have given the discourse in the ^ ^ |f.
I I I |^^(or|^) The praises of Amitabha
proclaimed by tbe Buddbas of the six directions.
three for night and three for day, i.e. .morning,
noon,; evening ; night, mid.night, and dawn. Also,
6 SIX divisions of the year, two each of spring
. summer, and winter. | j | | | ]
I I ii ^U^eferrespectively to the six daily periods
of worship, of meditation, of uninterniitting devotions,
and of ceremonial.
y\ ^ The six mental “ taints ” of the
Awakenmg of Faith m !&• Though mind-essence
IS by nature pure and without stain, the condition
is ignorance, or innocence, permits of taint
or defilement corresponding to the following six phases;
(1) ^ the taint interrelated to attach-
ment, or holding the seeming for the real; it is
t^ state of ^ Jpj, if and ^ ^ which is cut
on in the final pratyeka and sravaka stage and
the bodhisattva ± ft of faith ; (2) Tf: §f ^
the taint interrelated to the persisting attraction
of the causes of pain and pleasure ; it is the 49 40
finally eradicated in the bodhisattva stage of
purity ( 3 ) ^ M ^ m m ^ the taint interrelated
to the particularizing intelligence” which discerns
things within and without this world ; it is the first
^ cut off in the bodhisattva ^ stage of
spirituality; ( 4 ) ^ ^ 49 jg ^ the non-inter-
related or primary taint, i.e. of the “ ignorant ”
mind as yet hardly discerning subject from object,
of accepting an external world ; the third ^ ;j:g
cut off in the bodhisattva /k stage of emancipa-
tion from the material ; (5) ^ ^ M
the non-mterrelated or primary taint of accepting
a perceptive mind, the second 4| 40 , cut off in the
bodhisattva ;fi of intuition, or emancipation from
mental effort ; (6) 4: H Tp ;jf ^ ^ the non-
mterrelated or prunary taint of accepting the idea
of primal action or activity in the absolute ; it is
the first H and cut off in the -f- ^ highest
bodhisattva stage, entering on Buddhahood. See
Suzuki’s translation, 80 - 1 .
The six characteristics found in every-
thing— whole and parts, unity and diversity, entirety
and (its) fractions.
The six “ hours ” or periods in a day.
y N The six indriyas or sense-organs : eye, ear,
nose, tongue, body, and mind. See also 7k A. A M,
M) and 7^ j I 3£ ^ Substitution of one
organ for another, or use of one organ to do the work
of all the others, which is a Buddha’s power. [ |
^ The powers of the six senses, i.e. the achieve-
ment by purification of their interchange of function.
I I S 'fe A penitential service over the sins of the
six senses. ( 1 (j^) ^ The six organs and their
purification in order to develop their unlimited power
136
and intercliange, as in the case of a Buddha, This
full de%’elopnient enables e.g. the eye to see every-
thing in a great chiliocosni from its highest heaven
down to its lowest hells and aU the beings past,
present, and future, with all the karma of each.
I [ I I 14 The state of the organs thus purified
is defined by Tieii-t'ai as the + ^ f4 of the
or the (ij 6 p of the H v. 7 ^ ip.
/\ S The 'six animals likened to the six organs
I V.
/\ UK The six sexual attractions arising from
colour; form; carriage; voice (or speech) ; soft-
ness (or smoothness) ; and features, | ] (^) The
devalokas, i.e. the heavens of desire, i.e. "with sense-
organs; the first is described as half-way up Mt.
Sumeru, the second at its summit, and the rest
between it and the Brahmalokas ; for list v. 7 ^
Descriptions are given in the ^ ^ 9 and the
# ^ 8 . They are also spoken of as | | | iS,
i.e. as still in the region of sexual desire. The | | |23 |f
are these six heavens where sexual desire continues,
and the four dhyana heavens of purity above them
free from such desire.
^ (JiX) The six prohibition rules for a
female devotee : indelicacy of contact with a male ;
purloining four cash ; killing animals ; untruth-
fulness ; food after the midday meal ; and wine-
drinlcing. | | is also a term for
The six paramitas, v.
^ ^ V. ""
^ M y--;^ ±
The six things personal to a monk —
sanghati, the patch robe ; uttara sanghati, the stole
of seven pieces ; antara-vasaka, the skirt or inner
garment of five pieces ; the above are the H ^
three garments : patra, begging bowl ; nisldana,
a stool ; and a water-strainer : the six are also
called the H 7 ^ %•
A The six auspicious indications attributed
to the Buddha as a preliminary to his delivery of the
Lotus Sutra, see : (1) his opening
address on the infinite ; ( 2 ) his samadhi ; ( 3 ) the
rain of flowers ; (4) the earthquake ; (5) the delight
of the beholders ; ( 6 ) the Buddha-ray.
The six elements : earth, water, fire, air
(or wind), space, and mind ; idem \ :}z- 11 ^
The (human) body, which is composed of these six.
M The six transcendental, or magical,
powers, V. I
M The six patriarchs of the Ch^an (Zen)
school fi| who passed down robe and begging
bowl in succession, i.e. Bodhidharma, Hui-k^o, Seng-
ts'an, Tao-hsin, Hmig-jen, and Hui-neng ^ 0 ,
m ft m. M M: % u. and m m-
A a a The six Bodhisattva-stages in the
Bodhisattvabhumi sutra ^ ^ are : (1) g
! the attainment of the Buddha-seed nature in
the ft ; (2) ^ I of discernment and practice
in the + and -f* ® ; (3) ft of purity
by attaining reality in the it B it ; (4) :|f M
^ I of progress in riddance of incorrect thinking,
in the m to the ^ ; (5) ^ ^ 1 of powers
of correct decision and judgment in the eighth and
ninth (6) ^ ^ | of the perfect Bodhisattva-
stage in the tenth and the ^ g { 4 , but not
including the ^ ^ f4 which is the Buddha-stage.
^ The six deceivers common
to all the living — agreed, anger, torpor, ignorance,
doubt, and incorrect views.
A 8 ^ ^ The six kinds of certainty
resulting from observance of the six paramitas :
M i I certainty of wealth; ft ^ 1 |
of rebirth in honourable families ; ^ | | of
no retrogression (to lower conditions) ; ^ | |
of progress in i)ractice ; H | | of unfailingly
good karma ; M | | of effortless abode
in truth and wisdom. 7 ^ ^ ^ H tl* 12 .
A m ^ The six seals, or proofs, i.e. the six
paramitas, |
A
7^ 1
^ u ^
:
The six kinds of ascetics ; also
I ; 7c ; V-
HT-
The six able devices of
Bodhisattvas : ( 1 ) preaching deep truths in simple
form to lead on people gladly to believe ; ( 2 ) promising
them every good way of realizing their desires, of
wealth, etc. ; (3) showing a threatening aspect to
the disobedient to induce reform ; ( 4 ) rebuking and
137
punishing them with a like object ; (5) granting wealth
to mduce grateful offerings and almsgiving ; (6) de-
scending from heaven, leaving home, attaining bodhi,
and leading all to joy and purity. ^ il ±4 # |1 s!
m tt For the first five see ^ ^
the sixth is the Buddha stage of ^ ^
meditation on these is the | |g. Cf. | ■g'.
The
tffi jH -iy The fifth of the 55; | | I q.v.
is expanded into six kinds of proper practice : reading
and intoning, studying, worshipping, invoking
praising, and making offerings.
If
idem
S ® SJ The six earthquakes, or earth-
shakings, also 7^ S 1& , of which there are three
different categories. I. Those at the Buddha’s concep-
tion, birth,_ enlightenment, first preaching, when Mara
besought him to live, and at his nirvana ; some omit
the fifth and after “ birth ” add “ leaving home ”.
II. The six different kinds of shaking of the chilio-
cosm, or universe, when the Buddha entered into the
samadhi of joyful wandering, see ,g, ^ g 1,
i.e. east rose and west sank, and so on ivith w.e.,
n.s., s.n., middle and borders, borders and middle.
III. Another group is shaking, rising, waving, rever-
berating, roaring, arousing, the first three referring
to motion, the last three to sounds ; see the above
^ ; which in later translations gives shaking,
rising, reverberating, beating, roaring, crackling.
® ^ Six windows and one monkey
(climbing in and out), i.e. the six organs of sense
and the active mind.
/■N The six arrows, i.e. the six senses :
V. I M-
P.Jt J£ The six common-herd bhiksus,
to whose improper or evil conduct is attributed the
laying down 7 many of the laws by Sakyamuni ;
also I ^ ; different lists of names are given, the
generally accepted list indicating Nanda, Upananda,
Asvaka, Punarvasu, Chanda, and Udayin. Udayin
is probably Kalodayin, a name given in other lists.
a IE 3E The six sovereign rulers, i.e. the
six senses, see
The six boats, i.e. the six paramitas
7^ M for ferrying to the bank beyond mortality.
fx # The six supernatural signs ;
idem 7^
^ ^ The heretics of the six austerities
are referred to as I I I V. I e
^ ^ ^The sixty thousand verses of the
Buddha-law which Devadatta could recite, an ability
which did not save him from the avici hell.
A m (*) The six bonds, or the mind of the
six bonds : greed, love, hate, doubt, lust, pride.
The six sins that smother the six para-
mitas : grudging, commandment-breaking, anger,
family attachment, confused thoughts, and stupid
ignorance.
^ Sadayatana. The six places, or abodes
of perception or sensation, one of the nidanas, see
"i* — HI ^ J they are the | or six organs of
sense, but the term is also used for the | \ and
I Jt q.v. ; also \
A cloth or cord tied in six consecutive
double loops and knots. The cloth represents the
fundamental unity, the knots the apparent diversity,
ft II 6.
i » A The six kinds of offender, i.e. one
who commits any of the H four grave sins, or
destroys^ harmony in the order, or sheds a Buddha’s
blood.
The six arhats i.e. Sakyamuni and
his first five disciples, cf. M
/N idem ^ jrh | | The six senses
[ are likened to six wild creatures in confine-
ment always struggling to escape. Only when they
are domesticated will they be happy. So is it with
the six senses and the taming power of Buddha-
truth. The six creatures are a dog, a bird, a snake,
a hyena, a crocodile (fisumara), and a monkey.
TT Among Buddhists the term means the
practice of the 7^ ^ six paramitas ; it is referred,
among outsiders, to the six austerities of the six kinds
of heretics : (1) g starvation ; (2) ^ ^ naked
T
138 ,
eave-dwelling (.or, throwing oneself down precipices) ;
i^) ft ■ A. ■ self-immolation, or, self-torturing by., fire ;
(4) g ^ sitting naked in public ; (5) dw.elling
in silence , among ^graves'; (6) 4^ ^ living as animals.,
I I fl; ,.The , six meditations, . also called j|^, ^ ;
7a ^ comparing .the lower realms with
ill .h-igl^cr, the six, following characters being
the subject of meditation.: the three lower represent
coarseness, ^ suffering, and ^ resistance ;
these in . meditation are see,n as distasteful ; ■ while
the higher. are. '..the. ^ calm, mystic,.^ free, which
are matters for delight.. ' By this meditation on the
distasteful and the delectable the delusions of the
lower realms'. may be overcome.
idem
The six miners, i.e. the attractions of the
six senses, idem IK q.v.
/\ The six decisions, i.e. the concepts formed
through the mental contact of the six senses ; later
called
/\ y^)Xi The six immediate relations — father and
mother, wife and child, elder and younger brothers.
/\ WL KCKJ Cf- aC.® ® and | ^
The six kinds of Kuan-yin. There are two groups —
I. That of Tfien-t'ai : most pitiful ; ^ most
merciful ; Sfi ® ® of lion-courage ; ;}!; ^
^ BS of universal light ; 3? A ^ ^ leader amongst
gods and men ; A ^ M great omnipresent
Brahma. Each of this bodhisattva’s six qualities
of pity, etc., breaks the hindrances H ^ respectively
of the hells, pretas, animals, asuras, men, and devas.
II. As thousand-handed ; the holy one ; horse-
headed ; eleven-faced ; Cundi (or Marici) ; with
the wheel of sovereign power.
^ «« When the six knots are untied
the unity disappears.’’ The six knots represent the
six organs A causing mortality, the cloth or cord
tied in a series of knots represents nirvana. This
illustrates the interdependence of nirvana and
mortality. Cf. A ^ ; v. fp fl 5.
/\ m 7 a
/\ BBB The six vedangas, works which
are ‘^regarded as auxiliary to and even in some
sense as part of the Veda, their object being to
secure the proper pronunciation and correctness of
the 'text' and the right emplopnent of the Mantras,
of sacrifice as taught in the Brahmanas M. W.
They are, spoken of together as the IS ^ Pt 7 a
four' Vedas and six sastras, and the six are Sil^sa,
Chandas, ' Vyakarana, Nirukta, Jyotisa, and Kalpa.
/\ The six metaphors, v. A M
If The six logical categories of the
Vaisesika philosophy : dravya, substance ; guna,
quality ; karman, motion or activity ; samanya,
generality ; \dsesa, particularity ; samavaya, in-
herence: Keith, Logic, 179. Eitel has '' substance,
quality, action, existence, the unum et diversum,
and the aggregate”.
m The six cauras, or robbers, i.e. the six
senses ; the A sense organs are the ^ match-
makers ”, or medial agents, of the six robbers.
The A M likened to the six pleasures
of the six sense organs. Prevention is by not acting
with them, i.e. the eye avoiding beauty, the ear sound,
nose scent, tongue flavours, body seductions, and
mind uncontrolled thoughts.
m The six directions of reincarnation, also
1 M ■ (1) ±ll ^ ® naraka-gati, or that of the hells ;
(^) H M> I preta-gati, of hungry ghosts ; (3) ^ ^ \
tiryagyoni-gati, of animals ; (4) Pf S | asura-
gati, of malevolent nature spirits ; (5) A I manusya-
gati, of human existence ; (6) A I deva-gati, of deva
existence. The f | ^ 51 is attributed to Asva-
ghosa.
The six-legged Honoured One, one
of the five ^ fierce guardians of Amitabha, i.e.
:/c ® who has six heads, faces, arms, and legs ;
rides on an ox ; and is an incarnation of ManjusrL
The I I pj PiU; ^ Jnana-prasthana-satpadabhi-
dharma is a philosophical work in the Canon.
flffl The six kinds of cakravarti, or wheel-
kings, each allotted to one of the A ; the iron-
wheel king to the + # fc copper + & silver
-f- ^ 7 , gold -f- 10 1^, crystal -f- and pearl ^
? 0 i Ahhijna, or sadahhijna. The six super-
natural or universal powers acquired by a Buddha,
also by an arhat through the fourth degree of dhyana.
The “ southern ” Buddhists only have the first five,
which are also known in China ; v. 55; ^ ; the
sixth is ^ I asravaksaya-jnana, super-
natural consciousness of the waning of vicious
propensities.
139
The six ways or conditions of sentient
existence ; v. ( ^ ; the three higher are the _h = %
the three lower T H | | H The Buddhas
and bodhisattvas of the six gati, i.e. the six Ti-tsang
^ life ^ q-v. • also the 7 ^ |g ^ q.y. ; the six
Ti-tsang are also styled | | fg -fj; # ^ Bodhi-
sattvas who can change the lot of those in the six
gati. I I Eg ^ The four modes of the six rebirths
—womb, egg, moisture, or transformation. | | H H
The six ways of rebirth, see above, and the four
holy ways of rebirth, the latter being respectively
into the realms of sravakas, pratyeka-buddhas,
bodhisattvas, and Buddhas; the ten are known
as the -f- II ^ If and | | ftp pg |I Two
sutras dealing with the six ways of reWth.
The six “coarser” stages arising from
the ^ 115 or three finer stages which in turn are
produced by original ^ the unenlightened con-
dition of ignorance ; V. Awakening of Faith ^ ^
They are the states of ( 1 ) ^ knowledge or con-
sciousness of like and dislike arising from mental
conditions ; ( 2 ) ^ consciousness of pain
and pleasure resulting from the first, causing con-
tinuous responsive memory; ( 3 ) attach-
ment or clinging, arising from the last ; ( 4 ) ff ^ ^
ife assigning names according to the seeming
and unreal (with fixation of ideas) ; ( 5 ) ^ ^ the
consequent activity with all the variety of deeds ;
(®) H ^ ^ ite the suffering resulting from being
tied to deeds and their karma consequences.
/\ The six works chosen by
Tz‘u-en ^ as authoritative in the ^ ^
Dharmalaksana school, i.e. :^r M M I
of which there are three translations I M ^ ^ \
4 tr.; in ^ ^ H | untranslated ;
PH M ^ ^ I untranslated ; ^ I 3 tr. ; K S |
(also called ^ D-
§at-samasa ; also | ® (or
^ the six interpretations of compound terms, con-
sidered in their component parts or together. ( 1 )
^ H # or in I karmadharaya, referring to
the equality of dependence of both terms, e.g. ^ ^
mahayana, “great” and “vehicle”, both equally
essential to mahayana ” with its specific meaning ;
(2) ^ (or jf) I tatpurusa, containing a principal
term, e.g. ^ eye-perception, where the eye is
the qualifying term ; (3) (or 0) ^ \ bahuvrlhi,
the sign of possession, e.g. ^ ^ he who has en-
lightenment ; (4) ^ I dvandva, a term indicating
two separate ideas, e.g. ^ teaching and medita-
tion ; (5) ^ ^ I avyayibhava, an adverbial com-
pormd, or a term resulting from “neighbouring”
association, e.g. ^ ^ thought or remembering
place, i.e. memory ; (6) ^ ^ I dvigu, a numerative
term, e.g. 2 ! ^ pancaskandha, the five skandhas.
M. W. gives the order as 4, 3, 1 , 2 , 6 , and 5 .
The six difficult things — to be born in
a Buddha-age, to hear the true Buddha-law, to beget
a good heart, to be born in the central kingdom
(India), to be born in human form, and to be perfect ;
see Nirvana sutra 23.
_X_» Jipi.
idem 7 ^
ffi
idem t^c JE.
^ H The six monthly posadha, or fast
days : the 8th, 14th, 15th, 23rd, 29th, and 30th.
They are the days on which the Four Maharajas
Eg 5c 3E take note of human conduct and when
evil demons are busy, so that great care is required
and consequently nothing should be eaten after
noon, hence the “ fast ”, v. ^ qg ^ 30th command.
The ^ ^ 13 describes them as ^ g evil or
dangerous days, and says they arose from an ancient
custom of cutting off the flesh and casting it into
the fire.
To cut, carve ; a whole ; urgent ; the |
system of spelling, i.e. the combination of the initial
sound of one Chinese word with the final sound of
another to indicate the sound of a third, a system
introduced by translators of Buddhist works ; v.
I ^ A title of A^vaghosa.
To divide, separate ; a fractional part ; a share ;
a duty.
Avastlia ; defined as time and
fit position ; i.e. a state, e.g. the state of water
disturbed into waves, waves being also a state of
water ; a dependent state.
Vibhajya, or vibhaga ; parikalpana ;
vikalpa ; divide, discriminate, discern, reason ; to
leave. The H 1 | three forms are (1) g ft [ |
natural discrimination, e.g. of present objects ;
(2) pr M \ \ calculating discrimination (as to future
action) ; (3) [^ ^ | | discriminating by remem-
brance of affairs that are past. | | ^ M The
third of the three kinds of perception |||, i.e. real
(or abstract), manifest, and reasoned (or inferred) ;
it includes all the eight except the alaya-vijnana.
I 1 ^ Viveka. Differentiating knowledge, dis-
crimination of phenomena, as contrasted with
140
in I [ j the knowledge of the fundamental identity
of all things. | ] | ^ The taint on mind
following upon the action of discriminating, i.e. one
of the six ^ ; v. Awakening of Faith ® I I
15 There are several siitras and sastras with various
^ 51 J titles. 1 I 18: H The One Vehicle dis-
criminated as three for the sake of the ignorant.
I 1 18^ The Vibhajyavadins. A school the origin
of which is obscure. The meaning of the term, not
necessarily limited to this school, is the method of
particnlarization in dealing with questions in debate.
It is suggested that this school was established to
harmonize the differences between the Sthaviras and
Mahasanghikas. The Abhidharma Pitaka '' as we
have it in the Pali Canon, is the definite work of
this school ’b Keith, 153. | | ^ The discriminating
perception, i.e. of ^ mind, the sixth organ.
I I ^ Delusions arising from reasoning and teaching,
in contrast with ^ ^ errors that arise naturally
among people.
^ Pik A metaphor only correct in part, e.g. a
face like the moon.
^ Pindapata, ® ^ ^ H ^ ^ food
given as alms ; pindapatika means one who lives on
alms ; it is also interpreted as gj g lumps (of food)
falling (into the begging bowl) ; the reference is to the
Indian method of rolling the cooked food into a bolus
for eating, or such a bolus given to the monks.
^ m (IP)
Also fl- * (IP).
One of the Tden-t^ai 7 ^ |p q.v.
Visarj. To dismiss, scatter, separate, as
an assembly.
<9- W To divide, separate, leave the world,
V. ff-
Kew Year's eve, the dividing night of
the year, also styled ^
Bhagya. Lot, dispensation, allotment,
l I ^ ?E> ! I 5E, l I J”, I I H m aU
refer to the mortal lot, or dispensation in regard to
the various forms of reincarnation. | I S Those
of the same lot, or incarnation, dwelling together,
saints and sinners in this world. | | ^ M
wheel of fate, or reincarnation. | | ft _
Includes (1) I | ^ the condition and station
resulting from good or bad karma in the three realms
(desire, form, and formlessness) and in the six paths ;
{^) M M ^ condition and station resulting
from good karma in the realms beyond transmi-
gration, including arhats and higher saints.
n The doctrine which differentiates
vehicles from the one vehicle ; as ^ gf pg
maintains the three vehicles to be
Parturition ; in Buddhism it means a
Buddha's power to reproduce himself ad infinitum
and anywhere.
Purnaka, i.e. ^ full ; name of a
yaksa, or demon.
^ Pt m (Sa) Pundarika, ^ PE ; ^ (or ^)
^ m as (or #) ; mm; the ^ mm
white lotus (in full bloom). It is also termed
(or /k) H ^ hundred (or eight) leaf flower. For
Saddliarma-pundarika, the Lotus Sutra, v. (^
m 0 The eighth and coldest hell is called
after this flower, because the cold lays bare the
bones of the wicked, so that they resemble the
whiteness of this lotus. It is also called ^ ?
when a bud, it is known as jg 0 H ; and when
fading, as
Not ; do not ; translit. m and v, | ^ Mudga ;
‘‘ phaseolus Mungo (both the plant and its beans),"
M. W. ; intp. as g and H g kidney beans by
the Fan-i-ming-i. | | || ^ Maudgalyayana or
Maudgalaputra, idem Mahamaudgalyayana g
\ m Mrganandi, or ^ ^ ^ Mrgala ;
rejoicing deer ; a sramana called % Lu-chang,
who was satisfied with the leavings of other monks ;
also a previous incarnation of Sakyamuni, and of
Devadatta, who are both represented as having been
deer. I PJi ^ ^ J5§ Brhaspati, Jupiter-lord,
7[C M Jupiter.
A hook, to entangle, inveigle, arrest ; a tick,
mark. [ ^ An employee in a monastery, especially
of the Shingon sect. In Japan, the second rank of
official blind men.
^ _ To transform, metamorphose : (1) conversion
by instruction, salvation into Buddhism ; (2) magic
powers of transformation, of which there
are said to be fourteen mental and eight formal kinds.
It also has the meaning of immediate appearance
141
For the sake of converting the
>l£ The lord of transforniationj or conversion^
i.e. a Buddha ; also one who exhorts believers to give
alms for worship ; also an almsgiver.
-ft A A deva or Buddha transformed into human
shape ; | ^ is the same in female form.
To save others. | [ ^ A Buddha’s long
or ‘ eternal” life spent in saving others, implying
his powers of unlimited salvation.
it « Nirmanabuddha, an incarnate, or meta-
morphosed Buddha ; Buddhas and bodhisattvas
have universal and unlimited powers of appearance,
V- # M
4t:# To transform (into), create, make.
It#®
people.
it
- - . ^ J The rules or methods laid down bv the
Buddha for salvation ; T‘ien-t‘ai speaks of M as
transforming method, and 'ft q.v. as trans-
forming truth; its | | 0 ^ are four modes of
conversion or enlightenment : direct or sudden,
gradual, ^ esoteric, and ^ ^ variable.
it mum The twofold division of the
Buddha’s teaching into converting or enlightening
and discipline, as made by the Vinaya School, v.
ft e
the Amitabha cult the term means
before its first sutra, the M M M. W M, jnst as
^ Itl in the Lotus School means before the Lotus
I 1 the preface to the fg g by ^ ^ Shan-
tao of the T^ang dynasty . | | jjr ® All the expedient,
or partial, teaching suited to the conditions before
the above Wu-liang-shou-ching.
4fc ® Q The merit of converting others
becomes one’s own (in increased insight and libera-
tion) ; it is the third stage of merit of the T'ien-t‘ai
five stages of meditation and action M 3E db
it± One of the ft three kinds of lands,
or realms ; it is any land or realm whose inhabitants
are subject to reincarnation ; any land which a Buddha
is converting, or one in which is the transformed
body of a Buddha. These lands are of two kinds, pure
like the Tusita heaven, and vile or unclean like
■ this world. T'ien-t'ai defines the hiia-t'u or the trans-
formation realm of Amitabha as the.Piire-landofthe
West, but other schools speak of hua-t% as the
realrn on which depends the nirmanakaya, , with
varying definitions.
fb M SB Mahisasakah, ^ ^ ^ |to §[5 ;
M # ra ; m ^ m a, iE ii §15 an offshoot
from the ig — * -iJ ^ (or Sarvastivadah school, sup-
posed to have been founded 300 years after the nirvana.
The name Mahisasakah is said to be that of a ruler who
'' converted his land ” or people ; ox ]£ ti| " rectified
his land The doctrines of the school are said to
be similar to those of the ft ^ | Mahasanghika ;
and to have maintained, inter alia, the reality of
the present, but not of the past and future ; also
the doctrine of the void and the non-ego ; the
production of taint by the five ^ perceptions ;
the theory of nine kinds of non-activity, and so on.
It was also called ^ ^ ^ the school which
denied reality to past and future.
itm The magic, or illusion city, in the Lotus
Sutra ; it typifies temporary or incomplete nirvana,
i.e. the imperfect nirvana of Hmayana.
thJ
f The region, condition, or environment
of Buddha instruction or conversion: similar to
ft ft.
fb The altar of transformation, i.e. a crema-
torium.
Tbe magical palace, or, palace of
joy, held in the fortieth left hand of Kuan-yin of
the thousand hands ; the hand is styled ( ( ) | [ ^
or W ® ¥•
it ^ To instruct and guide; the H $| | |
or three sovereign powers for converting others are
those of ^ supernatural transformation (i.e.
physical ; |g memory or knowledge of all
the thoughts of all beinp (i.e. mental ;g) ; and
M teaching and warning (i.e. oral p). \ {
Power to instruct and guide, one of the 2 *.
it m The power of a Buddha, or bodhisattva,
to be transformed into a nun.
itm The converted followers — of a Buddha, or
bodhisattva.
it& To convert and transport, or save.
142
-ft 't' The miB.d in the transformation body
of a Buddha or bodhisattva, which apprehends
things in their reality.
it ^ see -ft fr H
it Ni^ma^larati, ^ -ft 5^ the fifth
of the six desire-heavens, 640,000 yojanas above
Meru ; it is next above the Tusita, or fonrth deva-
loka ; a day is equal to 800 human years ; life lasts
for 8,000 years ; its inhabitants are eight yojanas
in height, and light-emitting ; mutual smiling pro-
duces impregnation and children are born on the
knees by metamorphosis, at birth equal in develop-
ment to human children of twelve— hence the '' joy-
born heaven
Instruction in the Buddhist principles,
as I is in practice. Then-t^ai in its ffc 0 ^
divides the Buddha’s teaching during his lifetime
into the four periods of JglJ, and [H Pit aka,
Interrelated, Differentiated, and Complete, or All-
embracing.
it M The fount of conversion, or salvation,
the beginning of the Buddha’s teaching.
itm Metamorphosis and manifestation; the
appearance or forms of a Buddha or bodhisattva
for saving creatures may take any form required
for that end.
4fc m The law of phenomenal change— which
never rests.
Aupapadaka, or Aupapaduka. Direct
metamorphosis, or birth by transformation, one of the
pg by which existence in any required form is
attained in an instant in full maturity. By this
birth bodhisattvas residing in Tusita appear on earth.
Dhyani Buddhas and Avalokitesvara are likewise
called 'ft It also means unconditional creation
at the beginning of a kalpa. Bhuta ^ ^ is also
used with similar meaning. There are various kinds
of ft o.g. I 1 the transformation of a
Buddha or bodhisattva, in any form at will, without
gestation, or intermediary conditions ; @ | 1
birth in the happy land of Amitabha by trans-
formation through the Lotus ; # | | the dharma-
kaya, or spiritual body, born or formed on a disciple’s
conversion.
A subscription list, or book ; an offering
burnt for ease of transmission to tbe spirit-realm.
itm The transformation form or body (in
which the Buddha converts the living). | [ H ^
The nirmanakaya Buddha in the Triratna forms ;
in Hinayana these are the human 16-foot Buddha,
his dharma as revealed in the four axioms and
twelve nidanas, and his sangha, or disciples, i.e.
arhats and pratyeka-buddhas.
Rice obtained by monastic begging and
the offering of exhortation or instruction, similarly
I charcoal and | ^ tea ; sometimes used with
larger connotation.
iti
The cause of a Buddha’s or bodhisattva’s
coining to the world, i.e. the transformation of the
living ; also, a contribution to the needs of the
community.
A Buddha’s qr bodhisattva’s meta-
morphoses of body, or incarnations at will.
tzj
4b
A Buddha or bodhisattva trans-
formed into a (human) bodhisattva ; or a bodhi-
sattva in various metamorphoses.
'TT (— ^i) The two lines of teaching :
i.e. in the elements, for conversion and admission,
and iS: or fij U: in the practices and moral duties
especially for the Order, as represented in the Vinaya ;
of. I fIJ.
4b il To convert and entice (into the way
of truth).
ffc# Nirmanakaya, Jg ('ft) M \ M it #
The third characteristic or power of the Trilraya
H a Buddha’s metamorphosic body, which has
power to assume any shape to propagate the Truth,
Some interpret the term as connoting pan-Buddha,
that all nature in its infinite variety is the pheno-
menal ^ Buddha-body. A narrower inter-
pretation is his appearance in human form expressed
V while it ^ is used for his manifold other
forms of appearances. >ft ^ q- v. means direct
''birth” by metamorphosis. It also means the
incarnate avatara of a deity. | | A ft The eight
forms of a Buddha from birth to nirvana, v. A ^9-
VCl To transform, convert (from evil to good,
delusion to deliverance).
4b The traces or evidences of tbe Buddha’s
transforming teaching ; also ^
143
t The way of conversion, transformation,
or development; also
Noon. I ^ The noon offering (of incense).
To turn over, turn or send back; contrary;
to rebel, j ^ One of the seven binds of
mortality, i.e. escape from it into nirvana. j ^
The system of indicating the initial and final sounds
of a character by two others, ascribed to Sun Yen
M M in tlie third century a.d., arising out of the
translit. of Sanskrit terms in Buddhist translation.
I K ^ # One of the twelve forms of folded hands,
i.e. with interlocking fingers.
Too, very, great. | -J- Kumararaja. Crown-
prince. An epithet of Buddhas, and of MaSjusrl.
I ! fP M ; I I ^ There are several
:t etc. g. One named the Subahu-pariprccha
was translated under the first title between 265-316
A.D., four leaves ; under the second title by Dharma-
raksa during the same period. | JR ^ Life perilous
as the (unscaleable) top of the loneliest peak. | ;g| ^
Space, where nothing exists ; also ^ ^ ; 'fg
I ^ ^ A ruffian, a rough fellow.
steps when born from his mother’s right side : “ In
the heavens above and (earth) beneath I alone
am the honoured one.” This announcement is
ascribed to every Buddha, as are also the same
special characteristics attributed to every Buddha,
hence he is the jta ^ come in the manner of all
Buddhas. In Mahayanism he is the type of countless
other Buddhas in countless realms and periods.
Devatideva; deva of devas. The
name given to Siddhartha (i.e. Sakyamuni) when,
on his presentation in the temple of 55 3 E Mahesvara
(Siva), the statues of all the gods prostrated them-
selves before him.
3^ £ Devapati. The Lord of devas, a title
of Indra. j | ^ ^ Devendra-samaya. Doctrinal
method of the lord of devas. A work on royalty in
the possession of a son of Rajabalendraketu.
£
Devayana. The deva vehicle— one of the
3E ^ five vehicles ; it transports observers of the
ten good qualities M to one of the six deva realms
of desire, and those who observe dhyana meditation
to the higher heavens of form and non-form.
A man ; a sage, officer, hero; a husband,
mate; a fellow ; a particle, i.e. for, so, etc. | \
A wife ; the wife of a king, i.e. a queen, devl. /L I
The common people, the unenlightened, /joi polfof,
a common fellow.
X Heaven ; the sky ; a day ; cf. dyo, dyaus also
as g ^ a deva, or divine being, deity; and as
^ ^ sura, shining, bright. H S 5c The three
classes of devas ; ( 1 ) ^ 55 famous rulers on earth
styled ^ 3E) 5 c ^ ; ( 2 ) ^ the highest incarna-
tions of the six paths ; (3) ^ 55 the pure, or the
saints, from sravakas to pratyeka-buddhas. ^
7. H 8 5c four classes of devas include
(1); (2)j (3), above ; and (4) ^ ^ all bodhisattvas
above the ten stages -p The Buddhas are not
included ; ^ M M 22 . 3 £ ^ 55 The above four
with the addition of ^ ^ | a supreme heaven
with bodhisattvas and Buddhas in eternal immuta-
bility ; H ® 23. Cf. ^
Tbe beavens above, i.e. tbe six deva-
lokas ^ of the region of desire and the rupa-
lokas and arupalokas, i.e. ^ and H ^
^ ± £ T ?6 mm ^ The first
words attributed to Sakyamuni after his first seven
X A^. Devas and men ; also a name for devas,
I I grp Sasta Devamanusyanam ^ M ^ ^
# P®? teacher of devas and men, one of the ten
epithets of a Buddha, because he reveals goodness
and morality, and is able to save. I l
The story of the man who saw a disembodied ghost
beating a corpse which he said was his body that
had led him into all sin, and further on an angel
stroking and scattering flowers on a corpse, which
he said was the body he had just left, always his
friend. | | ^ gip idem 55 A. B®.
Deva-rsis, or devas and rsis, or immortals.
Nagarjuna gives ten classes of rsis whose lifetime is
100,000 years, then they are reincarnated. Another
category is fivefold : 3*5 'fill deva-rsis in the mountains
round Sumeru; | spirit-rsis who roam the
air ; A i humans who have attained the powers of
immortals ; j earth rsis, subterranean ; ^ |
pretas, or malevolent rsis.
Jim Divine messengers, especially those of
Yama ; also his .H 3 ^ 'K three messengers, or
lictors— old age, sickness, death; and his 5 ; ^ ^
or 5E , i.e. the last three together with rebirth
and prisons or punishments on earth.
A (17) U ± idem ^ ^ JS Narayapa.
144
A cleva-crown, surpassing human thought.
% p Tlie mouth of Brahma, or the gods, a
synon}un for fire, as that element devours the offer-
ings; to this the ^ homa, or fire altar cult is
attributed, fire becoming the object of worship for
good fortune. Fire is also said to speak for or tell the
will of the gods.
X ’n (iij) The T'ien-t'ai or Heavenly Terrace
mountain, the location of the T‘ien-t'ai sect ; its
name is attributed to the H "p six stars at the
foot of Ursa Major, under which it is supposed to
be, but more likely because of its height and appear-
ance. It gives its name to a hsien in the Chekiang
T'aichow prefecture, south-west of Hingpo. The
monastery, or group of monasteries, was founded
there by % || Chih-i, who is known as 3 ^ a ® .
I I H tie The three modes of Sakyamuni’s teaching
as explained by the T'ien-t'ai sect : (1) the sudden,
or immediate teaching, by which the learner is
taught the whole truth at once ® iJ: ; (2) the gradual
teaching (3) the undetermined or variable
method whereby he is taught what he is capable
of receiving Another category is gradual,
ig direct, and [B perfect, the last being found in the
final or complete doctrine of the ^ g Lotus
Sutra. Another is: (1) H S ^ the Tripitaka
doctrme, i.e. the orthodox Hinayana ; (2) ^ j inter-
mediate, or interrelated doctrine, i.e. Hinayana-
cum-Mahayana ; (3) ^Ij | differentiated or separated
doctrine, i.e. the early Mahayana as a cult or develop-
ment, as distinct from Hinayana. 1 | ;fL ffl The
nine patriarchs of the T'ien-t‘ai sect : f| Nagar-
juna ; ^ Hui-wen of the ;}h ^ Northern Ch^i
dynasty ; p ® Hui-ssu of ® -g* Nan-yo ; ^ ^
(or Chih-che, or Chih-i; If Kuan-ting of
^ ^ Chang-an ; 0 Fa-hua ; 3 ^ ^ T'ien-kung ;
Tso-ch'i ; and ^ Chan-jan of Ching-
chh. The ten patriarchs fig^ are the above
nine with ^ ^ Tao-sui considered a patriarch
in Japan, because he was the teacher of Dengyo
Daishi who brought the Tendai system to that
country in the ninth century. Some name Hui-wen
and Hui-ssu as the first and second patriarchs of the
school of thought developed by Chih-i at T'ien-t'ai ;
V- I I I 1 A ; A it The ft 0 15:
or four periods of teaching, i.e. jglj, and
m Hinayana, Interrelated, Differentiated, and Com-
plete or Final ; the ft 0 ft q.v. are the four
modes of teaching, direct, gradual, esoteric, and in-
definite. I [ H ^ The four types each of method and
doctrine, as defined by T'ien-t^ai ; see last entry. | |
^ ® The actual founder of the T'ien-t'ai '' school ”
^ ^ Chih-i ; his ^ was ^ ^ Te-an, and his surname
^ Ch'en, A.D. 538-597. Studying under Hui-ssii
of Hunan, he was greatly influenced by his teaching ;
and found in the Lotus Sutra the real interpretation
of Mahayanism. In 575 he first came to Tflen-Uai
and established his school, which in turn was the
foundation of important Buddhist schools in Korea
and Japan. | | ^ The Tflen-Uai, or Tendai, sect
founded by ^ ff Chih-i. It bases its tenets on
the Lotus Sutra 0 with the ^
^ 0, and pp Si ; it maintains the identity of
the Absolute and the world of phenomena, and at-
tempts to unlock the secrets of all phenomena by
means of meditation. It flourished during the T'ang
dynasty. Under the Sung, when the school was
decadent, arose E9 PJ Ssu-ming, under whom there
came the division of flj ^ Hill or T'ien-t'ai School
and ill the School outside, the latter following
® Wu-en and in time dying out ; the former,
a more profound school, adhered to Ssu-ming ; it
was from this school that the T'ien-t'ai doctrine spread
to Japan. The three principal works of the Tflen-Uai
founder are called ^ a
L i-e- S' ^ exposition
of the deeper meaning of the Lotus ; ^ ^ exposition
of its text ; and jL S meditation ; the last was
directive and practical ; it was in the line of Bodhi-
dharma, stressing the inner light '
# The
laws of the Tflen-t'ai sect as given in the Lotus,
and the ten primary commandments and forty-eight
secondary commandments of ^ the sutra of
Brahma’s net (Brahmajala) ; they are ascribed
as the 3!; IH ® ?Sc the Mahayana perfect and
immediate moral precepts, immediate in the sense of
the possibility of all instantly becoming Buddha.
I I ^ ® T'ien T'ai Shao Kuo Shih, a Chekiang
priest who revived the T'ien-t'ai sect by journeying to
Korea, where the only copy of Chih I’s works existed,
copied them, and returned to revive the Tflen-t^ai
school. ^ Ch'ien Shu (a.d. 960-997), ruler of
^ M Wu Yiieh, whose capital was at Hangchow,
entitled him Imperial Teacher.
%)s
Queen of Heaven, v. ^ij
The mirror of heaven and earth, i.e.
the Prajna-paramita sutra, see ^
The mansions of the devas, located
between the earth and the Brahmalokas ; the
heavenly halls ; heaven. The Ganges is spoken of
3^ ^ ^ coming from the heavenly mansions.
I I i® ^ The heavens and the hells, places of
reward or punishment for moral conduct.
X ic Devabanya ; apsaras ; goddesses __
general ; attendants on the regents of the sun and
in
146
moon ; wives of Gandharvas ; tlie division of the
sexes is maintained throughout the devalokas ^
A son of Heaven. Tlie Emperor-Princes,
i.e. those who in previous incarnations have kept the
middle and lower grades of the ten good qualities
+ ^ and, in consequence, are born here as princes.
It is the title of one of the four mara, who is ^ ^
or lord of the sixth heaven of desire ; he is also
known ^s ^ ^ and with his following opposes
the Buddha-truth.
Devapura ; devaloka ; the palace of
devas, the abode of the gods, i.e. the six celestial
worlds situated above the Meru, between the earth
and the Brahmalokas. | | '^ A library of
toe sutras. The treasury of all the sutras in the Tusita
Heaven in Maitreya’s palace. Another collection
IS said to be in the t| g or Dragon’s palace, but
IS associated with Nagarjuna.
The most honoured among devas, a title
of a Buddha, i.e, the highest of divine beings ; also
used for certain maharaja protectors of Buddhism
and others in the sense of honoured devas. Title
by the Taoists to their divinities as a counter-
part to the Buddhist
X m Preceptor of the emperor, a title of the
monk - I-hsing, and of the so-called Taoist Pope.
King, or emperor of Heaven, i.e. g ^
^ m m m; ^ m ) ; ^akra,
king of the devaloka ‘J'B ^Ij one of the ancient
gods of India, the god of the sky who fights the
demons with his vajra, or thunderbolt. He is inferior
to the trimurti, Brahma, Visnu, and Siva, having
taken the place of Varuna, or sky. Buddhism adopted
him as Its defender, though, like all the gods, he
is considered mferior to a Buddha or any who have
attained bodhi. His wife is Indran.1. | |
Lord of devas, born in the womb of an ass, a Buddhist
fable, that Indra knowing he was to be reborn from
the womb of an ass, in sorrow sought to escape his fate,
and was told that trust in Buddha was the only
way. Before he reached Buddha his life came to
an end and he found himself in the ass. His resolve,
however, had proved effective, for the master of
the ass^ beat her so hard that she dropped her foal
dead. Thus Indra returned to his former existence
and begajn his ascent to Buddha. | | # :^ The
city of Sakra, the Lord of devas, called ^ ^
Sudar^ana city good to behold, or § ^ Sty a ioy
to behold.
X ^ Tlie deva-bow, the r;
rainbow.
X m The vase of deva virtue, i.e.. the
bodhi ^ heart, because all that one desires comes
from it, e.g. the ^ the talismaiiic pearl.
XM Devanariipriya. “ Beloved of the gods,”
i.e. natural fools, simpletons, or the ignorant.
3^ The tree in each devaloka which
produces whatever the devas desire.
Heaven-bestowed, a name of Devadatta,
V. m-
Lxistence and joy as a deva, derived
from previous devotion, the fourth of the seven
forms of existence.
X IS The phallic emblem of Siva, which Hsiian-
tsang found in the temples of India ; he says the
Hindus “worship it without being ashamed”.
^ ill The ladder-to-heaven hill or monas-
tery, i.e. T‘ien-t‘ai mountain in Chekiang.
X ^ Heavenly music, the music of the in-
habitants of the heavens. Also one of the three
joys that of those in the heavens.
X ^ Natural capacity; the nature bestowed
by Heaven.
X«X, The parijata tree ^ ^pij m ^
which grows in front of Indra’s palace- the kino'
among the lieavenly trees.
Ulka, ^ ^ m the “ heavenly dog ”,
I.e. a meteor. Also “ a star in Argo ”, Williams.
Xm_ The heavens and hells; devalokas and
purgatories.
Maharaja-devas ; E3 5c 2 Catur-
maharaja. The four deva kings in the first or lowest
de^oka, on its four sides. E. g [ ( Dhrtarastra.
•NT ^ ^ ^ ^irudhaka. W. ^ g [ | Virupaksa.
^ M l I Dhanada, or Vaisravana. The four are
said to have appeared to ^ Amogha in a temple
IT
146
in. Hsi-an-fu, some time between 742-6,. and in
consequence he introduced their worship to China
as guardians of the monasteries, where their images
are seen in the hall at the entrance, which is some-
times called the IE hall of the deva-kings.
I I is also a designation of Siva the ::fe §
i.e. Mahesvara 0 S ‘M" great sovereign
ruler, j | iiu ^ Devaraja-tathagata, the name by
which Devadatta, v. the enemy of ^akyamuni,
will be known on his future appearance as a Buddha
in the universe called 5*c M Devasopana ; his present
residence in hell being temporary for his karmaic
'."expurgation.
^.idem X Jt*
^ ^ Deva lines or pictures.
Deva-king; the T^ang monk Tao-
wu of the ^ Thezi-huang monastery at jffj
Ching-chou.
%
Bhutatathata, permanent reality under-
lying all phenomena, pure and michanging, e.g. the
sea in contrast with the waves ; nature, the natural,
M iiatural reality,
not of human creation. | | The real or ultimate
Buddha ; the bhutatathata ; another name for the
Dharmakaya, the source of all life. M 13 The
fundamental reality, or bhutatathata, is the only
illumination. It is a dictum of ^ Tao-sui of the
T^ang to the famous Japanese monlc ^ Dengy5.
The apprehension of this fundamental reality makes
all things clear, including the universality of Buddha-
hood. It also interprets the phrase — xn H
that ^ 4* l^he void, the '' mean the seeming,
are all aspects of the one mind.
Divyacaksus. The deva-eye; the first
abhijna, v. 7 ^ Jg ; one of the five classes of eyes ;
divine sight, unlimited vision ; all things are open
to it, large and small, near and distant, the destiny
of all beings in future rebirths. It may be obtained
among men by their human eyes through the practice
of meditation ; and as a reward or natural
possession by those born in the deva heavens ^
Cf. X etc. I I 5 ? The power of the celestial
or deva eye, one of the ten powers of a Buddha.
I I 33 0^6 of the three enlightenments H or
clear visions of the saint, which enables him to know
the future rebirths of himself and all beings. | [ ^
The wisdom obtained by the deva eye. | | ^ (^) ^
The complete universal knowledge and assurance
ofthe deva eye. | j ^ ^ ® The sixth of Amitabha’s
forty-eight vows, that he would not enter the final
stage until all beings had obtained this divine vision.
I i IS idem ^ ii; ulso a term used by those who
practise hypnotism.
^ # T 'ien-tu, an erroneous form of
or pp ^ Yin-tu, India.
% wl Devalaya, Devatagara, or . De.vatagrha,
Brahminical temples.
Deva ii or Devata |fg (I)
Brahma and the gods in general, including the in-
habitants of the devalokas, all subject to metem-
psychosis. (2) The fifteenth patriarch, a native of
South India, or Ceylon, and disciple of Nagarjuna ;
he is also styled Devabodhisattva ^ ^
Aryadeva |g 5c, and Nilanetra ^ g blue-eyed,
or ^ JglJ clear discriminator. He was the author
of nine works and a famous antagonist of Brah-
manism. [ I fS IE The spirits 5c Indra
and his retinue; devas in general; the |E
the earth spiiits, nagas, demons, ghosts, etc.
Divine youths, i.e. deva guardians of
the Buddha-law who appear as Mercuries, or youthful
messengers of the BuddJias and bodhisattvas. | | lif ;
5c ill ^ famous group of monasteries in the
mountains near Ningpo, also called |1| Venus-
planet mountain ; this is one of the five famous
mountains of China.
^ ) India ; fj- Chu is said to have the
same soimd as % tu, suggesting a connection with the
tu in pp ^ Indu ; other forms are ^ ^ Sindhu,
Scinde;^ g g; Hindu ; and pp ^ fp The term
is explained by ^ moon, which is the meaning of
Indu, but it is said to be so called because the sages
of India illumine the rest of the world ; or because
of the half-moon shape of the land, which was sup-
posed to be 90,000 h in circumference, and placed
among other kingdoms like the moon among the
stars. Another name is 0 ^ ® ? Indra-
vadana, or Ipdrabhavana, the region where Indra
dwells. A hill and monastery near Hangchow.
I 1 H ^ (or ^). The three seasons of an Indian
year : Grisma, the hot season, from first month,
sixteenth day, to fifth month, fifteenth ; Varsakala,
the rainy season, fifth month, sixteenth, to ninth
month, fifteenth ; Hemanta, the cold season, ninth
month, sixteenth, to first month, fifteenth. These
three are each divided into two, making six seasons,
or six periods : Vasanta and grisma, varsakala
and sarad, hemanta and sisira. The twelve months
147
are Caitra, Vaisakha, Jyaistha, Asadha, Sravana,
Bhadrapada, IsvajTija, Earttika, Margasirsa, Pausa,
Magha, and Phalguna. | | ^ The nine forms
of etiquette of India ; speaking softly, bowing the
head, raising the hands high, placing hands together,
bending knees, kneeling long, hands and knees touch-
ing the ground, bowing the head, lowering arms and
bending knees, bringing head, arms, and knees to
the groimd. (IS ill The five mountains of India
on which the Buddha assembled his disciples : Vai-
bhara, Saptaparnaguha, Indrasailaguha, Sarpis-
kundika-pragbhara, Grdhrakuta.
0 The kingdom of the king with kalma-
sapada, i.e. spotted, or striped feet flE ^ I ; cf.
t I
^ 5 (M) Divyasrotra, deva-ear, celestial ear.
I I (M) ; \ I ^ m m The second of the
six ahhijnas 7^^ ® by which devas in the form-
world, certain arhats through the fourth dhyana,
and others can hear all sounds and understand all
languages in the realms of form, with resulting wisdom.
For its equivalent interpretation and its -jg and
# # V. ^ gg. I I ^ ji. ISg The seventh of the
forty-eight vows of Amitabha, not to become Buddha
until all obtain the divine ear.
Devadarsita or Devadista, Deva-arin
city, but the Sanskrit means deva (or divinely) in-
dicated. The residence of Suprabuddha, ^ ^ ^
father of Maya, mother of the Buddha.
3^ ^ Deva, or divine, flowers, stated in the
Lotus sutra as of four kinds, mandaras, mahamau-
daras, manjusakas, and mahamanjusakas, the first
two white, the last two red.
Buddha’s canopy, or umbrella; a
nimbus of rays of light, a halo.
The host of heaven, Brahma, India, and
all their host. | | 55. The five signs of approaching
demise among the devas, cf. gf
5c If A bodhisattva’s natural or spontaneous
correspondence with fundamental law ; one of the
gj; of the g Nirvana sutra.
Deva garments, of extreme lightness.
1 I ® "T" An illustration of the length of a
small kalpa : if a great rock, let it be one, two,
or even 40 li square, be dusted with a deva-garment
once in a hundred years till the rock he worn away,
the kalpa would still be unfinished.
Vasubandhu, H ^ M M
(or S (or pg) “akin to the gods”,
OJ’ Ht ii “akin to the world”. Vasuban^u is
described as a native of Purusapura, or Peshawar,
by Eitel as of Eajagriha, born “ 900 years after the
nirvana ”, or about a.d. 400 ; Takakusu suggests
420-500, Peri puts his death not later than 350.
In Eitel’s day the date of his death was put definitely
at A.D. 117. Vasubandhu’s great work, the Abhi-
dharmakosa, is only one of his thirty-six works. He
is said to be the younger brother of Asahga of the
Yogacara school, by whom he was converted from
the Sarvastivada school of thought to that of Maha-
yana and of Nagarjuna. On his conversion he would
have “ cut out his tongue ” for its past heresy, but
was dissuaded by his brother, who bade him use the
same tongue to correct his errors, whereupon he wrote
the PH and other Mahayanist works. He is called
the twenty-first patriarch and died in Ayodhya.
^ §§■ The deva language, i.e. that of the Brah-
man, Sanskrit.
Natural perception, or wisdom ; the
primal endowment in man ; the ^ or Bhutata-
thata.
® idem %
Devanagari, ^ the usual form
of Sanskrit siting, introduced into Tibet, v. ^
Deva-gati, or Devasopana, ^ (1)
The highest of the six paths Ts the realm of
devas, i.e. the eighteen heavens of form and four
of formlessness. A place of enjoyment, where the
meritorious enjoy the fruits of good karma, but not
a place of progress toward bodhisattva perfection.
(2) The Tao of Heaven, natural law, cosmic energy ;
according to the Taoists, the origin and law of all
things.
The classes of devas ; the host of devas ;
the host of heaven. | | ^ fi]! Brahma, India, the
four devaloka-rajas, and the other spirit guardians
of Buddhism.
^ ^ ^ Deva Subhuti, one of three
Subhutis, disciples of the Buddha ; said to have
148
A hole; surname of Confiiciiis great, very ; a
peacock. | ^ Mayura, If? ^ a peacock ; the
latter form is also given by Eitel for Mauriya as '' an
ancient city on the north-east frontier of Matipura,
the residence of the ancient Maiirya {Morya) princes.
The present Amrouah near Hurdwar’b | |
Mathura, or Krsnaptira ; modern Muttra ; 0 ^ (or
ft, or |g) ^ H an ancient city and
kingdom of Central India, famous for its stupas,
reputed birthplace of Krisria. | | 3E '' Peacock
Idng,'’ a former incarnation of Sakyamuni, when as a
peacock he sucked from a rock water of miraculous
Wling power; now one of the maharaja bodhi-
sattvas, with four arms, who rides on a peacock ;
his full title is f ^ t® | 111* There is
another [ | with two arms.
Few ; also used as a transliteration of Sat, six.
i Tfe (^) 5 ^55 Parittabhas ; the fourth Brahma-
loka, j.e. the first region of the second dhyana
heavens, also called ^ 1 ^ Shao-shih, a
hill on the ^ ill Sung shan where Bodhidharma set
up his 1 # # infra, | ^ M brief
treatises attributed to Bodhidharma, but their
authenticity is denied. | Shao-k'ang, a famous
monk of the T'ang dynasty, known as the later ^
^ Shan-tao, his master, j ^ The monastery at
I ^ in ^ ^ Teng-feng hsien, Honanfu, where
Bodhidharma sat with his face to a wall for nine
years. | ^ Wu-i, a cook of the Shao-lin
monastery, who is said single-handed to have
driven off the Yellow Turban rebels with a
three-foot staff, and who was posthumously rewarded
with the rank of “ general ; a school of adepts
of the quarter-staff, etc., was called after him, of
whom thirteen were far-famed. ] Wi & Content
with few desires. | ^ (^) Parittasubhas. The
first and smallest heaven (brahmaloka) in the third
dhyana region of form. | ^ ^ Hungry ghosts
who pilfer because they are poor and get but little food.
Collect, mass ; to quarter, camp. To sprout ;
very; stingy. | ^ 0 Druma, the king of the
kinnara, male and female spirits whose music
awakened mystics from their trance ; v. ^ ^ H' 17.
The open hand, palm ; to lay hold of ; to
flatter. | ^IJ Pali, considered by “ Southern ”
Buddhists to be the language of Magadha, i.e. MagadhI
Prakrit, spoken by Sakyamuni ; their Tripitaka is
written in it. It is closely allied to Sanskrit, but
phonetically decayed and grammatically degenerate.
I © A © & • I M ^ Pataliputra, v. ^ Ii£ ^ .
I H M The three cryptic sayings of Hao-
chien ^ |g styled Pa-ling, name of his place in
been so called because of his love of fine clothing
and purity of life.
% 'k Sudha, food of the gods, sweet dew,
ambi'osia, m^ctar ; blue, yellow, red, and white
in colour, wliite for the higher ranks, the other
colours for the lower. .
The deva driim~in the ^ Good Law
Hall of the Trayas-trimsas heavens, which sounds
of itself, warning the inhabitants of the thirty-
three heavens that even their life is impermanent
atxd subject to karma ; at the sound of the drum
Indra preaches against excess. Hence it is a
title of Buddha as the great law-drum, who
warns, exhorts, and encourages the good and
frightens the evil and the demons. | 1 W
^ Divyadundubhimeghanirghosa.
One of the five Buddhas in the Garbhadhatu mandiala,
on the north of the central group ; said to be one
of the dharmakaya of Sakyamuni, his ^ ^ ^
or universal emanation body; and is known as
^ 1& # corresponding with Aksobhya, cf. ^
i(D * and 0 4. | | # ’; S g IE M 3E
Dundubhisvara-raja. Lord of the sound of celestial
drums, i.e. the thunder. Name of each of 2,000 kotis
of Buddhas who attained Buddhahood.
Deva incense, divine or excellent incense.
Gods and demons ; gati, or reincarna-
tion, among devas and demons.
Deva Mara, ^ one of the four Maras,
who dwells in the sixth heaven, Paranirmita-vafe-
vartin, at the top of the Karnadhatu, with his in-
numerable host, whence he constantly obstructs the
Biiddha-truth and its followers. He is also styled
the slayer ; also kj explained by ^ ^
sinful love or desire, as he sends his daughters to
seduce the saints ; also ^ {:^) Papiyan, the
evil one. He is the special Mara of the Sakyamuni
period; other Buddhas suffer from other Maras;
.H* 1 1 Si; Maras and heretics — ^both enemies
of Buddha-truth.
5^ Bit Devas, including Brahma, Indra, and
the devas, together with the nagas. | | A pIS
Devas, nagas, and others of the eight classes : devas,
nagas, yaksas, gandharvas, asuras, garudas, kin-
naras, mahoragas.
Devas, nagas, yaksas.
149
Yo-chou. He was the successor of Yiin-men
® What is the way ? The seeing fall into
wells. What is the feather-cutting sword (of Truth) ?
Coral branches (i.e. moonbeams) prop up the moon.
What is the divine (or deva) throng ? A silver bowl
Ml of snow.’^ I (or ffi) # ; G « Something
to lay hold of, e.g. a nose or an arm ; evidence.
Xj Maya. Illusion, hallucination, a conjurer’s trick,
jugglery, ie. one of the ten illustrations of un-
reality.y f A or | ± An illusionist, a conjurer.
I ^ His powers. | -ft Illusion and transformation,
or illusory transformation. [ ^ Illusory and defiled,
i.e. body and mind are alike illusion and unclean.
1 g® An illusionist, a conjurer. | The illusion
mind, or mind is unreal. | ^ Illusory; to delude.
I H 3c. Baladitya, ^ ^ ^ ^ the morning sun
(lit. mock-sun) king, circa a.d. 191. A] probably
should be ; a king of Magadha, who fought and
captured Mihirakula, the king of i!s Ceka, or
the Hunas, who was an opponent of Buddhism.
I ^ Illusory existence. | Conjuring triclcs, illusion,
methods of Bodhisattva transformation, jtg Illusion,
illusory appearance. [ ^ The illusory ; anything
that is an illusion; all things, for they are illusion.
I # The illusion-body, i.e. this body is not real but
an illusion. ( ^ The wilderness of illusion, i.e. mortal
life. I pg The ways or methods of illusion, or of
bodhisattva transformation.
^ I To stretch, draw, lead, brin g in or on. | X To
introduce, initiate. [ Initiate and instruct.
I fi One of the H ® ft q-v., the Buddha-
nature in all the living to be developed by proper
processes. | ^ To lead (men into Buddha-truth) ;
also a phrase used at funerals implying the leading
of the dead soul to the other world, possibly arising
from setting alight the funeral pyre. | ^ A phrase
used by one who ushers a preacher into the “ pulpit ”
to expound the Law. ( | ^ To accept, receive,
welcome — as a Buddha does all who call on him, as
stated in the nineteenth vow of Amitabha. | ^
The stage of fruition, i.e. reward or punishment in
the genus, as contrasted with ^ [ the differentiated
species or stages, e.g. for each organ, or variety of
condition. Pi 2. I H ; | @ ; ^ | ^ ; ^
^ M The principal or integral direction of karma,
in contrast with ^ | its more detailed stages ; see
last entry. | iE -T- Satavahana, fiJ? ^ |f|3
a prince of Kosala, whose father the king was the
patron of Nagarjuna ; the prince, attributing his
father’s unduly prolonged life to Nagarjuna’s magic,
is said to have compelled the latter to commit suicide,
on hearing of which the king died and the prince
ascended the throne. ® fg 10. | ^ 0 One
of the -f* 0 the force or cause that releases other
forces or causes. \ ^ ; ^ @ A hand-bell to dhect
the attention in services. [ ff (f ^ A term for
the instructor of beginners. I ® X W The great
leader who introduces the meal, i.e. the club which
beats the call to meals. | ^ 0® One of the
29 of the T'ang dynasty ; it was his duty to
welcome back the emperor on his return to the
palace, a duty at times apparently devolving' on
Buddhist monks. °
C' Hrd, hrdaya if ^ ± (or |t) ; IE PJ ft
the heart, mind, soul ; citta ^ the heart as the
seat of thought or intelligence. In both senses the
heart is likened to a lotus. There are various defini-
tions, of which the following are six instances : (1)
^ P hrd, the physical heart of sentient or non-
sentient living beings, e.g. men, trees, etc. (2) ^
^ citta, the Alaya-vijnana, or totality of mind,
and the source of all mental activity. (3) ®
manas, the thinking and calculating mind ; (4) ^ ^
5 T M ; citta ; the discriminating
mind ; (5) ^ the bhutatathata mind, or the
permanent mind ; ( 6 ) ff ^ ^ ,5 the mind-
essence of the sfitras.
't' — ti One of the seven dhyana
the mind fixed in one condition.
(It It f^) The functioning
of the mind not corresponding with the first three of
the 3£ five laws, of which this is the fourth.
The mind vehicle, i.e. ||g meditation,
The pavilion of the mind, i.e. the body ;
The Buddha within the heart : from
mind is Buddhahood ; the Buddha revealed in or
to tM mind ; the mind is Buddha. [ | ^ ^
^ 55 The mind, Buddha, and all the living
— there is no difference between the three, i.e. all
are of the same order. This is an important doctrine
of the ^ g Hua-yen siitra, cf. its ^ g ^ ;
by T'ien-t^ai it is called H the mystery of the
three things.
The karmaic activity of tbe miud, tbe
jS of the three agents, body, mouth, and mind.
The light from (a Buddha’s) mind, or
merciful heart, especially that of Amitabha.
4 ' M
insight.
4 ' ^
cf. I
4 >
150
Mental impression^, intuitive certainty ;
the mind is the Buddha-iiiind in all, which can seal
or assure the truth ; the term indicates the intuitive
method of the Ch'an (Zen) school, which was
independent of the spoken or written word. ■
One of the three classes of spells, idem
- # , .
Mind life, i.e. the life, longevity, or
eternity of the dharmakaya or spiritual body, that
of mkd ; also v. ^ |§ 78.
Mind as the receptacle of all phenomena.
Mind, from which all things spring ; the
mental ground, or condition ; also used for the
third of the three agents— body, mouth, mind.
The citadel of the mind, i.e. as guardian
over action ; others intp. it as the body, cf. | ^,
't' The impurities of the mind, i.e. ^
passion and delusion ; the two phrases are used as
synonyms.
M Mind dust or dirt, i.e. jg the passions,
greed, anger, etc.
1 %
^ The intuitive sect, i.e. the Ch‘an (Zen)
school; also ^
4 ' m The mind as master, not (like the heretics)
mastering (or subduing) the mind jjj,.
4> 4' Every mind ; also citta-caitta, mind and
mental conditions, i.e and jjj. | | ^ The
mind and its conditions or emotions ; jjj. ^ is an older
form of
^ ^ 'St: Pondering on (Buddha)
and not passing (the time) in vain.
't> tt Immutable mind-corpus, or mind-nature,
the self-existing fundamental pure mind, the all,
the tathagata-garbha, or ^ ^ ; g
^ ijj. ; also described in the ® Awakening
of Faith as immortal ^ ^ ^ Another definition
identifies ,5 with saying ft |p ^ B[] ^
the nature is the mind, and mind is Buddha ; another,
that mind and nature are the same when ^ awake
and understanding, but differ when ^ in illusion ;
and further, in reply to the statement that the
Buddha-nature is eternal but the mind not eternal,
it is said, the nature is like water, the mind like ice,
illusion turns nature to mental ice form, awakening
melts it back to its proper nature. | ft H "T* The
universe in a thought ; the mind as a microcosm.
ilE Thought; the thoughts of the mind.
Mind, thought, and perception (or
discernment).
4' S Wisdom, i.e. mind or heart wisdom, e.g.
^ controlled in body and wise in mind.
Heart-yearning (for the Buddha).
4' ^ m Mental conditions, the attributes
of the mind, especially the moral qualities, or
emotions, love, hate, etc. ; also ^jji ^ ^ v.
WL older term for q.v. the several
qualities of the mind. The esoterics make Vairocana
the jjj. 3E? i-c. Mind or Will, and the moral
'qualities, or mental attributes, are personified as
his retinue.
^ Mind and knowledge, or the wisdom of
the mind, mind being the organ, knowing the function.
4' n Mind (as the) moon, the natural mind or
heart pure and bright as the full moon. | | ^
The mind’s or heart’s moon-revolutions, i.e, the
moon’s varying stages, typifying the grades of en-
lightenment from beginner to saint.
* m Manas, or the mind-organ, one of the
twenty-five tattva or postulates of a universe.
^ The pole or extreme of the mind, the
mental reach ; the Buddha.
^ The motive power of the mind, the mind
the motor.
TR The mind as a reflecting water-surface ;
also the mind as water, clear or turbid.
151
, Tlie heart cJiaste as ice ; the . mind
. congealed a, s ice, i.e. nimble to solve a difficulty.
Mental dharnias, ideas— all “ things ” are
divided into two classes and physical and
mental ; that which lias substance and resis-
tance is physical, that which is devoid of these is
iiiental ; or the root of all phenomena is mind ^
^ The exoteric and esoteric
schools differ in their interpretation: the exoterics
hold that mental ideas or things '' are ^ M
unsubstantial and invisible, the esoterics that'they
dl* ^ ^ M have both substance and form. | I ^ ;
mind is dharmakaya, '' tathagata
in bonds,’’ |i jm
I&- Mind wmves, i.e. mental activity.
Mind as a sea or ocean, external pheno-
mena being the wind, and the /\ |i eight forms of
cognition being the waves.
The fountain of the mind ; the thought-
welling fountain ; mind as the fans et origo of all
things.
* H J?f t£, The mind without resting-place,
i.e. detached from time and space, e.g. the past being
past may be considered as a non-past ’’ or non-
existent, so wdth present and future, thus realizing
their unreality. The result is detachment, or the
liberated mind, which is the Buddha-mind, the bodhi-
mind, M ^ the mind free from ideas of creation
and extinction, of beginning and end, recognizing
that all forms and natures are of the Void, or Absolute.
The lamp of the mind ; inner light, in-
telligence.
The mind as a restless monkey.
EE The mind, the will, the directive or
controlling mind, the functioning mind as a whole,
distinct from its or qualities. | | ^
Vairocaiia as the ultimate mind, the attributes being
personified as his retinue. Applied also to the
and the fa 1 0f The mind and its qualities,
or conditions.
The mind stuff of all the living, being
of the pure Buddha-nature, is likened to a translucent
gem.
't' n The two gates of mind, creation
and destruction, or beginning and end.
* Ea The field of the mind, or heart, in which
spring up good and evil.
Mind and eye, the chief causes of the
emotions.
Heart-shape (of the physical heart) ;
manifestation of mind in action ; (the folly of
assuming that) mind has shape. ] | }§ ;ff Actions
corresponding with mind, or mind productive of all
action.
m Our mind is by nature that of the bhuta-
tathata. 1 | ico PI The mind as bhutatathata,
one of the f*) of the ^ ^ Ife- Awakening of
Faith.
m The eye of the mind, mental vision.
The spirit of the mind, mental intelli-
gence ; mind.
Mind-space, or mind spaciousness, mind
holding all things, hence like space ; also, the emptied
mind, kenosis.
Hrdaya or Heart ” Sutra, idem ^ ^
IS } ^ ^ ^ ^ ^ ^ ^£1' IS 5 styled ^ ^
divinely distributed ’ when publicly recited to get rid
of evil spirits.
The mind in bondage —taking the seeming
for the real.
Mental cognition of the environment ;
to lay hold of external things by means of the mind.
't' g IE « He whose mind is free, or
sovereign, an arhat who has got rid of all hindrances
to abstraction.
^ Heart-flower, the heart in its original
innocence resembling a flower.
*b M The lotus of the mind or heart ; the
exoteric school interprets it by original purity ; the
152
esoteric by the physical heart, which resembles a ^ perverse mind, whose karma will be
closed lotus with eight peials. that of a wandering ghost.
Medicine for. .tlie mind, or spirit.
4' It Tlie activities of the mind, or heart ;
also working on the mind for its control ; also mind
and action. [ | ^ ^ Mind and act not separated,
thought and deed in accord, especially in relation to
^Amitabha.
The very core, or essence.
Contemplation of the mind and its
thoughts, V. — iC;. H !§.
The inner witness, or assurance, mind
and Buddha witnessing together.
4' M (M) The mara-iobbers of the mind, i.e.
the passions.
A spear, j ^ idem |a. q.v. Koti.
Pa^i ; hasta ; kara ; hand, arm. [ Mudra,
mystic positions of the hand; signet-rings, seals ;
finger-prints, j p ^ In yoga practices it means
correspondence of hand, mouth, and mind, i.e. manual
signs, esoteric words or spells, and thought or mental
projection. | fft is] Vajrapani, or Vajradhara,
who holds the thunderbolt, j ^ A portable censer
(with handle). | g A hand-chime (or bell) struck with
a stick, j The lines on the palm and fingers—
especially the “ thousand ’’ lines on a Buddha’s hand.
The mind and cognition ; mind and its
contents ; the two are considered as identical in the
Abhidharma-kosa, but different in Mahayaiia.
The bent or direction of the mind, or
moral nature.
Footprints, or indications of mind, i.e.
the mind revealed by deeds.
-t' i& The mind-road, i.e. the road to Buddha-
hood.
4vM Mind-measure; the ordinary man’s cal-
culating mind; also, capacity of mind.
The heart-mirror, or mirror of the mind,
which must be kept clean if it is to reflect the Truth.
'L' The mind spirit, or genius ; intelligence ;
cf. m-
The will of the mind, resolve, vow.
The incense of the mind, or heart, i.e.
sincere devotion.
The mind like a horse, that needs breaking
in, or stimulating with a whip, cf.
A branch ; to branch, put off, pay, advance.
1 H ; M 15 fj| Civara, A mendicant’s garment.
I ® J ^ A pratyeka-buddha, who understands
the twelve nidanas, or chain of causation, and so
attains to complete wisdom. His stage of attain-
ment is the I I ift. \ Ml I ^ The various articles
required for worship. | ^ ; | ^ ; \ ^; \f^;
p Newer forrns are flj ^ ; |Ij jg (IP) ; fjj i%
i.e. ^Ij, ^ Caitya. A tumulus, a mausoleum;
a place where the relics of Buddha were collected,
hence a place where liis sutras or images are placed.
Eight famous Caityas formerly existed : Lumbini,
Buddha-gaya, VarantaS, Jetavana, Kanyakubja,
Eajagrha, Vaisali, and the Sala grove in Kusinagara.
Considerable difference of opinion exists as to the
exact connotation of the terms given, some being
referred to graves or stupas, others to shrines or
temples, but in general the meaning is stupas, shrines,
and any collection of objects of worship. [ ill ® ;
J m M n I m ^ oi ; r jg m n ^ caitya-
&ila ; described as one of the twenty sects of the
Hinayana, and as ascetic dwellers among tombs or
in caves. \ ^ M Ml I H Ghih-lou-chia-ch'an, a
sramana who came to China from Yiieh-chih a.d. 147
or A.n. 164 and worked at translations till a.d. 186
at Loyang. | To divide, distribute for use, i.e,
^ M- I M Chih-ch'ien; name of a Yiieh-chih
monk said to have come to Loyang at the end of
the Han dynasty and under the Wei; tall, dark,
emaciated, with light brown eyes ; very learned and
wise. I fp, m.mn.rn sp, m m, m s .
« B, M15 , mm mm
Cina ; Maha-cina. The name by which China is
referred to in the laws of Manu (which assert that
163
t-lie (jhiiiesc were degenerate Ksatriya), in the ilaha-
Idiarata, and in Buddhist works. This name may
have been derived from fatiiilies ruling in. western.
China under such tithes as ^ Chin at I?im-chou in
Shansi 1I0G-37C) B.e., [^Clren in Honan 1122-479 B.c.,
^ Chin in Shensi as early as the ninth centxiry b.c.,
and to this latter dynasty the designation is generally
attributed.,' , 1 ifS g m H M M ,5c fi Gina
d.eva gotra. The '' solar deva '' of Han descent, first
king of Kliavandha, born to a princess of the Han
dynasty (206 b.c.-a.d. . 220) on her way as a bride-
elect to Persia, , the parentage being attributed to
the solar deva. ffi IB ■ I H Mucilinda, v.
@ or ^ If Maha-in. ' | gp Chili-lang, formerly a polite
'term' for a, monk, said to have arisen from the fame
of the three Chih of the Wei dynasty ^ ^ Chih-
chTen, H CMh-ch'^an, and Chih-liang,
X Letters, literature, writing ; refined ; culture ;
civil; a despatch ; veined; a cash; to gloss.
Textual explanation or criticism, also
ternieH ^ ^ ; IB? I term applies
to works on canonical texts in general, but has
particular reference to the Lotus sutra, i.e. the ^ ^
m m Sic io-
'X * A portfolio, or satchel for Buddhist
books.
The letter ; letters ; literal ; the written
word is described as the breath and life of the dharma-
kaya ; cf. ruta. ] | yc A literalist, pedant ;
narrow. [ | ^ 0® A teacher of the letter of the
Law, who knows not its spirit.
;e Muni, idem /g and /S> e.g. Sakya-
muni.
M) Mahjusri SS
& ^ is also used for Manjunatha,
Manjudeva, Mahjughosa, Mahjusvara, et al. T., hjam-
dpal ; J., Monju. Origin unknown ; presumably,
like most Buddhas and bodhisattvas, an idealization
% of a particular quality, in his case of Wisdom. Mahju
is beautiful, Sri — good fortune, virtue, majesty, lord,
an epithet of a god. Six definitions are obtained
from various scriptures : (or g) wonderful
(or beautiful) head ; ^ ^ universal head ; J||
glossy head (probably a transliteration) ; ^ “g*
revered head ; wonderful virtue (or power) ;
wonderfully auspicious ; the last is a later
translation in the ® |B- -A-S guardian of wisdom
he is often placed on Sakyamuni^s left, with
^ ffi.on the right as g'oardian of law g|, the latter
. holding the Law", the form(3r the wisdom or exposition
of .it;' formerly they held the reverse positions.
He is' often rep,resented with five curls or waves to
his hair indicating the 21 f? q.v. or the five peaks ;
■his hand holds, the sword .of wisdom and he sits
on a lion emblematic of its' stern majesty'; but he
has other forms. He is represented as a youth, i.e.
eternal youth. His present abode is given as east
of the universe, known, as fg* }|j clear and. cool
mountain, or a region g precious abode, or . Abode
of Treasures, or 5 ^ from which he derives one
of his titles, ^ ^0 One of his dharaiiis pro-
phesies China as Ms post-nirvana realm. In past
incarnations he is described as being the parent
of many Buddhas and as having assisted the Buddha
into existence ; his title was f | |g Jt the supreme
Buddha of the Nagas, also ^ or {[ij f|| ;
now his title is ^ ^ ^ /g ^ ^ The spiritual
Buddha who joyfully cares for the jewel ; and his
future title is to be H Buddha universally
revealed. In the Introductory Chapter of
the Lotus sutra he is also described as the ninth
predecessor or Buddha-ancestor of Sakyamuni. He
is looked on as the chief of the Bodhisattvas and
represents them, as the chief disciple of the Buddha,
or as his son 3E Hinayana counts Sariputra
as the wisest of the disciples, Mahayana gives Mah-
juM the chief place, hence he is also styled ^
mother, or begetter of understanding. He is showm
riding on either a lion or a peacock, or sitting on
a white lotus ; often he holds a book, emblem of
wisdom, or a blue lotus ; in certain rooms of a monas-
tery he is shown as a monk; and he appears in
military array as defender of the faith. His signs,
magic words, and so on, are found in various sutras.
His most famous centre in CMna is Wu~t'ai shan in
Shansi, where he is the object of pilgrimages, especially
of Mongols. The legends about him are many. He
takes the place in Buddhism of Visvakarman as
Vulcan, or architect, of the universe. He is one of
the eight Dhyani-bodhisattvas, and sometimes has
the image of Aksobhya in his crown. He was men-
tioned in China as early as the fourth century and
in the Lotus sutra he frequently appears, especially
as the converter of the daughter of the Dragon-king
of the Ocean. He has five messengers 3E and
eight youths A m ^ attending on him. His hall
in the Garbhadhatu mandala is the seventh, in which
his group numbers twenty-five. His position is north-
east. There are numerous sutras and other works
with his name as title, e.g. ^ ^ liji M ^ S IS
Gayasirsa sutra, tr. by Kumarajiva 384”417 ; and
its fjj or Tika of Yasubandhu, tr. by Bodhiruci 535,
see list in B.H. | | H ^ The samadhi of Mahjusri
styled the S formless wonderful wisdom,
or wonderful wisdom in the realm of that which is
X
164
beyond form. 1 1 3E ^ ^ The five messengers
of Manjusri, each bearing one of his g£ ^ five
expressions of wisdom ; tiiey arc ^ ^ ;g ; ® ^
f IS M ; -S ^ H ; 14 and ;g. \ \ a ±
a ^ His eight “ pages ” are ^
^ :)b ; 'f' ®> ^ ; iS nH j ft lx jB ; ^ M
ancl .|I5 ^ ft lx jB- M t® S The repentance of
Manjusri, i.e. of his former doubting mind, cf.
St. Thomas. [ | ^ The seventh great court of the
thirteen in the Garbhadhatu group ; it shows Man-
jusri in the centre of a group of twenty-five.
The dragon pool by the side of the
throne of Vajrapani, called @ ft
linda cpv.
3:a
_ . The vuitten word and the truth ex-
pressed; written principles, or reasonings; a treatise;
literary style.
The evidence of the written word, or
scripture.
3: |ffe «. Murdhajata, Mandhatr, i.e. M T
born from his mother’s head, a reputed previous
incarnation of the Buddha, who still ambitious,
despite his miiversal earthly sway, his thousand
sons, etc., flew to Indra’s heaven, saw the 5 ^
2 ic celestial devi, but on the desire arising to
rule there on Indra’s death, he was hurled to earth ;
I I I 5E g.
4 A biisliel, i.e. ten Chinese pints. | A bushel-
shaped curtain, e.g. a state umbrella, | ^ Dame
of the Bushel ; queen of heaven 3 ?c S or Marici,
0 M I 3?: 5 c # The husband of 4 a
Taoist attribution.
Jj* An adze ; to chop ; a catty, lb. ; penetrating,
minute. | 4 ; ^ 4 ; rfl 4 A somersault.
^ Square ; place ; correct ; a means, plan, pre-
scription ; then, now, just.
jt An abbot, head of a monastery ;
the term is said to arise from the ten-foot cubic
dwelling in which ^ Vimalakirti lived, but
there seems to be no Sanskrit equivalent.
Upaya. Convenient to the place.
or
situation, suited to the condition, opportune, appro-
priate ; but 5 ^ is interpreted as ^ method,
mode, plan, and ® as g ^ convenient for use,
i.e. a convenient or expedient method ; also ^ as
^ IE S'Hd 'll as 15 which implies strategically
correct. It is also intp. as g it ^ partial, tem-
porary, or relative (teaching of) knowledge of reality,
in contrast with ^ prajna, and ^ ^ absolute
truth, or reality instead of the seeming. The term
is a translation of -jg fn upaya, a mode of approach,
an expedient, stratagem, device. The meaning is —
teaching according to the capacity of the hearer,
by any suitable method, including that of device
or stratagem, but expedience beneficial to the re-
cipient is understood. Mahayana claims that the
Buddha used this expedient or partial method in
his teaching until near the end of his days, when
he enlarged it to the revelation of reality, or the
preaching of his final and complete truth. Hlna-
yana with reason denies this, and it is evident that
the Mahayana claim has no foundation, for the
whole of its 'jj ^ ov -jf scriptures are of later
invention. T1on-t‘ai speaks of the H ^ q.v. or
Three Vehicles as 'll expedient or partial revela-
tions, and of its — ^ or One Vehicle as the com-
plete revelation of universal Buddhahood. This is
the teaching of the Lotus sutra, which itself con-
tains H teaching to lead up to the full revelation ;
hence the terms {f ^ (or pj ® 'll, i.e. expedient
or partial truths within the full revelation, meaning
the expedient part of the Lotus, and fl
the expedient or partial truths of the teaching
which preceded the Lotus; see the 3 ;^ 'jg ^ of
that work, also the second chapter of the If 0
is also the seventh of the ten paramitas.
I I 'ft # ± An intermediate “land” of the
Japanese monk ^ ^ Kenshin, below the Pure-land,
where Amitabha appears in his transformation-body.
I 1 flb Abbreviation for the last and next but one.
I .1 Upayajnana ; the wisdom or Imowledge of
using skilful means (for saving others). | | ^ ^
One of the T‘ien-t‘ai |29 Pour Lands, which is
temporary, as its occupants still have remains to be
purged away. | j The right of great Bodhi-
sattyas, knowing every one’s karma, to kill without
sinning, e.g. in order to prevent a person from com-
naitting sin involving unintermitted suffering, or to
aid him in reaching one of the higher reincarnations.
I 1 ^ p ^ Upaya, the seventh paramita. | | ^
fiH S ^ A bodhisattva in the Garbhadhatu
group, the second on the right in the hall of Space.
I 1 S M ^ Though the Buddha is eternal, he
showed himself as temporarily extinct, as necessary
to arouse a longing for Buddha, cf. Lotus, 16. | | pg
The gates of upaya, i.e. convenient or expedient
gates leading into Truth. | ! (g Expedient
gates or ways of using the seeming for the real.
A teiTO. covering the whole of the Maha-
yana siltras,, idem ||i.
p 4 Opportunism, in obtaining a living,
i,e. a monk who makes a living by fawning or by
bnllyiiig, one of the E3 :f[5 ^ four illicit ways of
livelihood.
Out of the world ; the life of a monk.
IS Vaipnlya, jg #3 iS- expansion, enlarge-
ment, broad, .spacious, ^ is iiitp. by ^ jE, correct
in 'doctriiie and ^ by ff broad or wide ; some
interpret it by elaboration, or fuller explanation
of the doctrine ; in general it may be taken as the
broad school, or wider teaching, in contrast with the
narrow school, or Hinayana. The term covers the
whole of the specifically Mahayana sutras. The
sfitras are also known as J|; ^ scriptures
of measureless meaning, i.e. universalistic, or the
infinite. Cf. | i ± ^ vaipnlya
sfitra, the Lalita-vistara, in 12 chiian, giving an account
of the Buddha in the Tusita heaven and his descent
to earth as Sakyamuni ; tr. by Divakara under the
T'ang dynasty ; another tr. is the # mm- \ I
m A Heretical followers of Mahayana, who hold
a false doctrine of § the Void, teaching it as total
non-existence, or nihilism.
13 Square, four square, one of the five
shapes.
^ Vaipnlya ; cf. is interpreted as
referring to the doctrine, ^ as equal, or universal,
i.e. everywhere equally. An attempt is made to
distinguish between the two above terms, ^ being
now used for vaipnlya, but they are interchangeable.
Eitel says the vaipnlya sutras “ are distinguished
by an expansion of doctrine and style (Sutras d^velop-
pees, Burnouf). They are apparently of later date,
showing the influence of different schools ; their
style is diffuse and prolix, repeating the same idea
over and over again in prose and in verse; they
are also frequently interlarded with prophecies
and dharanis ” ; but the -two terms seem to refer
rather to the content than the form. The content
is that of universalism. Chinese Buddhists assert
that all the sutras from the ^ ^ Hua-yen onwards
are of this class and therefore are Mahayana. Con-
sequently all ^ or sutras are claimed by
that school. Cl I I H One of Then-t'ai’s
methods of inducing samadhi, partly by walking,
partly by sitting, based on the ::A: :^r ^ Pt S M S 1
Chih-i delivered the | | I | to his disciple
m Xff Kuan-ting who wrote it ■ in one chiian.
11 IS (til) One of tlie sul)jects of meditation
in the above on the himl!‘aiico.s caused by the six
organs of sense. | | ('fg) An open altar at which
instruction in the commandments was . preached . to ■
the people, founded on the Mahayana-vaipiilya sutras ;
the system began in 765 in the capital under ^
Tai Tsung of the T'aiig dyn.asty and continued,
with an interim under ^ ^ Wii Tsung, till .the
^ ^ Hsiian Tsung period. | | The third of
the five periods of Th,en-t‘ai 5 J'#. flh tihe .eight
years from the twelfth to the twentieth .years of
the Buddha’s teaching, i.e. the period of the H 0,
fbe PJ, and other vaipnlya sutras.' | |, ^5'
The sutras taught during the | | last-named
period.
A monk’s robe ^ ^ said to be so called
because of its square appearance; also
Square-shaped, properly, according to scale.
Sq Direction.
H Surya ; the sun ; a day. ^ flj 1 $. l it M) I
® f fl flli & il ^ Surya-prabhasana. Sun-
light, and ^ it {\ 1 ) Moonlight, name of two
Bodhisattva assistants of ^ ® the Master of Healing ;
Sunlight is the ninth in the Ti-tsang Court of the
Garbhadhatu group. | fi} The sunrise ex-
ponents, a title of the founders of the g ^ ^
before the Christian era. | Japan. 1 5 ^ (•^)
Surya, B M Ml m Ml m W (or S:) ^ IF I
also ® ^ ^ The sun-ruler ; one of the meta-
morphoses of Kuan-yin, dwelling in the sun as
palace, driving a quadriga. | 5 ^ ^ The retinue of
Indra in his palace of the sun. | ^ The sun-palace,
the abode of 0 ^ supra. I fit # gg: ^ Five
characters taken from the names of, and representing
five Buddhas in the Vajradhatu H 9 W ^ H
^ II 08:9 and ^ W W- 1 II Meditation
on, and observing of the setting sun, the first of the
sixteen meditations in the fl m ^ I ^
H ^ Surya varta samadhi, one of the sixteen samadhi
mentioned in the ^ M M) ^ ^ ; H # H 8 ^
is an older name for it. | JS Naksatratara-raja-
ditya ; a degree of meditation, i.e. the sun, stars
and constellations samadhi. [ Bg The sun, one of
the nine luminaries ; one of the retinue of [ 5 ^
shown in the eastern part of the Garbhadhatu group
driving three horses. | ^ ^ ^ Candra-vimala-
surya-prabhasa-srL A Buddha whose realm resembles
Sukhavati. | Candra-siirya-pradipa,
or Candrarkadipa. The title of 20,000 Buddhas
who succeeded each other preaching the Lotus sutra,
156
V. fi 0 M Sh- 14^ Japan. : Buddhism was .
introduced there from Korea in the sixth century, and
in the seyenth from China. | 10 a.m. styled by
Then-t'ai the hour of j|S ^ wisdom, j ® Surya^
vamsa, one of the live surnames of ^akyamuni,
sun-seed or lineage, Lis first ancestors having been
produced by the sun from “ two stalks of sugar-cane ” ;
v. Iksv&u. 1 ^ Ip ^ A niaui, or pearl, crystal-
clear as the sun, which gives sight to the blind. 1 ^
Nichiren, the Japanese founder, in a.d. 1252, of
the H ^ ^ Kichiren sect, which is also known
as the mm 7 ^ or Lotus sect. Its chief tenets are
the three great mysteries H 'M M* fi? representing
the Trikaya : (1) or chief object of worship,
being the great mandala of the worlds of the ten
directions, or universe, i.e. the body or nirmanakaya
of Buddha ; (2) g the title of the Lotus sutra
a 'M ^ M Myo-ho-ren-gwe ky5, preceded by
Namo, or, 'Adoration to the scripture of the lotus
of the wonderful law,’’ for it is Buddha’s spiritual
body ; (3) the altar of the law, which is also
the title of the Lotus as above ; the believer, wherever
he is, dwells in the Pure-land of calm light ^
^ ij I'^be sambhogakaya. | ^ The sun’s disc,
which is the exterior of the sun palace of H ^ ;
it is said to consist of sphatika, or fiery crystal.
^ Candra, m B (,#) 5 K H ; ^ B I
IS ^ moon, called also ^ ^ soma, from
the fermented juice of Asdepias acida, used in worship,
and later personified in association with the moon.
It has many other epithets, e.g. ^[1 ^ Indu, in-
correctly intp. as marked like a hare ; jllj
Ni^akara, maker of the night; g ^ ^ Naksatra-
natha, lord of constellations ; # ^ f the
crest of Siva ; ^ ^ I Kmnuda-pati, lotus lord ;
6 ^ ± Svetavajin, drawn hy (or lord of) white
horses ; jji^i Sitamsu, the spirit with
white rays ; Slip Sitamarici, the spirit
with cool rays ; ^ # Mrganka, the spirit
with marks or form like a deer; W M M W
Sasi, ditto like a hare.
Candro ttara-darika- vyakarana-
sutra of the maid in the moon.
n it Candraprabha, ^ ^ ^ M ^ Moon-
light. One of the three honoured ones in the Vajra-
dhatu, and in the Manju&i court of the Garbhadhatu,
known also as m l I ± ^ Moonlight
prince, name of Sakyamuni in a previous incarnation
as a prince, when he split one of his bones to anoint
a leper with its marrow and gave him of his blood
to drink. ^ ||f 12. | | The same, called Moon-
light king, when he gave his head to a brahman.
■ ! I ' ® ^ 5 r I fE The son of an elder, of the capital
of Magadha, who listeniiig to heretics and against
his son’s pleadings, endeavoured to destroy the Buddha
in a pitfall of fire, but, on the Buddha’s approach,
the fire turned to a pool and the father was con-
verted ; the son was then predicted by the Buddha
to be king of China in a future incarnation, when all
China and the Mongolian and other tribes would be
converted, V. | ] | j^. 1 | ^ ^ The bodhisattva
Moonlight who attends on lip the Master of
Healing ; also in the Manjusri court of the Garbha-
dhatu; used for [ | 2 5 1 1 I 1 IM-
M m The hare in the moon.
n ^ Bloon and division, a tr. of Candrabhaga.
^ ^ iSU The two rivers Candra and Bhaga
joined. The Chenab river, Punjab, the Acesines of
Alexander.
^ if An external altar in temples in the open,
i.e. under the moon.
Candradeva, or Somadeva. ^ (or
H: ^ The ruler of the moon, to whom the
terms under ^ supra are also applied. | | -^
The male regent of the moon, named ^
one of the metamorphoses of the Bodliisattva ^ ^
Mahasthamaprapta ; the male regent has also his
queen ^ ^
nm-wm, Upasunya, g ^ an Indian
monk, son of the king of ® fi| Udyana, who tr.
ft till! >6
The moon-palace of the ^ X V’ made
of silver and crystal; it is described as forty-nine
yojanas square, but there are other accounts.
n ^ The return of the day in each month
when a person died.
0^ A Buddha’s " moon-love sama-
dhi”, in which he rids men of the distresses of love
and hate. | | ^ Candrakanta, the moon-love pearl
or moonstone, which bestows abundance of water or
The Yiieh-chih, or “ Indo-Scythians”,
n R «) and a country they at one time occupied,
i*c. ^ M ^ Tukhara, Tokharestan, or Badakshan.
Driven out from the northern curve of the Yellow Eiver
157
by the. Huns, circa 16.5 b..g., they coiiqiie,red Bactria
Ms Punjab, Kaslim.ir, and the greater, part
of India.’’ Their expulsion from, the iio,rtli of Shansi
was the cause of the famous journey of Chang Ch/ieii
of the Han dynasty and the beginning of Chinese
expansion to the north-west. Kanislika, .king of
the Yileh-chih towards the end of the first century
A.D., became the great protector and propagator of
Buddhism.
M m
n mm
IZ3
I idem H ^ ^ 5 there is a
Also , I 1 M ^ (or
^ , Moon-shining, or Moon-effulgence; .a
group shown outside the Garbhadhatu. group in the
Diamond Court.
Candra-dipa-samadhi, the sama-
dhi said to have been given to H, :5l6 ® ^^7
Buddha, the sutra of which is in two translations.
Moon-king, |g jig Sasanka, a ruler
of Karnasuvarna, who tried to destroy the bodhi-'
druma, Buddha’s tree ; dethroned by ^iladitya.
n n Candravarma, ^ ^ a learned
monk of the Nagavadana monastery.
n m Hew moon eyebrows, i.e. arched like the
Buddha’s.
B Candravaih&, descendants of the moon,
the lunar race of kings or the second great line of
Kshatriya or royal dynasties in India.” M. W,
n mm m The pearl or jewel in the
fortieth hand of the thousand hand” Kuan-yin,
towards which worship is paid in case of fevers ; the
hand is called fra
^ An elder of Vaisali, who at the Buddha’s
bidding sought the aid of Amitabha, ^ ^ (Maha-
sthamaprapta) and Kuan- 3 dn, especially the last, to
rid his people of a pestilence. See Vimalakirti sutra.
n
The chariot of H ■7'*
n « The moon’s disc, the moon. [ | (or
H B^) The moon contemplation (or samadhi) in
regard to its sixteen nights of waxing to the full,
and the application of this contemplation to the
development of .bodhi within, especially of the six-
teen kinds of bocihisattva mind of the lotus and of
the human heart.
B ffi w The “ moo,ii-face Buddha ”, whose life
is only a day and a night, in. contrast with the sun-face
Buddha whose life is 1,800 years.
^ names of a 3E Ming
Wangjd.e. “ moon-black ” or moon-spots ”, H
iii: P}i £ maharaja who subdues all resisters,
past, present, , and future, represented with black
.face, three eyes, four protruding .teeth, and fierce
laugh.
^ The moon rat, one of the two rats, black
and white, that gnaw the cord of life, i.e. night and
day.
Wood ; a tree ; kastlia, a piece of wood, wood,
timber. | Ji ^ The elder with the tree, or the
wooden elder ; the elder’s staff. | . A Buddha
of wood, i.e. an, image, of, .wood. . | ^ |lf ^
Mukhapronchana, or face-wiper, , towel, handkerchief,
one of the thirteen articles of a monk, i X J I SS ;
W. S fi I X Moksa, pratimoksa; moksa is de-
liverance, emancipation ; prati, towards,” implies
the getting rid of evils one by one ; the 250 rules of
the Vinaya for monks for their deliverance from the
round of mortality. | | ^ Moksadeva. A title
given by the Hinayanists in India to Mahayanadeva,
i.e. Hsiian-tsang. \ \ M Moksagupta. A
m onk of Karashahr, protagonist of the Madhyamayana
school, “ whose ignorance Hsiian-tsang publicly ex-
posed.” Eitel. j jg Mukti, deliverance,
liberation, emancipation ; the same meaning is
given to g ^ ^ mucira, which has more the sense
of being free with (gifts), generosity. | # A
wooden pettifogging monk ; a rigid formalist.
I # m Mudra, a seal ; mystic signs with the hands.
\ M I M ® If K Brhaspati ; '' Lord of
increase,” the planet Jupiter. | ^ Jupiter, one
of the % ^ nine luminaries, q.v. ; on the south of
the diamond hall outside the Garbhadhatu mandala.
I ; in ^ A tree whose wood can exorcise
evil spirits, or whose seeds are used as rosary-beads. It
is said to be the arista Rf ^ means
unharmed, secure ; it is the name of the soap-berry and
other shrubs. | ^ qp Seeds used for rosary-beads.
i J ff Papaya forest, i.e. Uruvilva, ®
the place near Gaya where Kasyapa, Sakya-
muni, and others practised their austerities before
the latter’s enlightenment ; hence the former is
styled Uruvilva Kasyapa. | Brownish colour
158
made from bark, probably cinnamon. | Block- ^ (S) sickiiess ; (4) karma forms ; (5) mara-deeds ; (6)
head, a stupid person, one who breaks the com- dhyana ; (7) (wrong) theories ; (8) arrogance ;
Biandments. | ^; ^ 1ll p. ' (9). the two Vehicles; (10) bodliisattvahood. | |
Tagara. An incense-yielding tree, putchuk ; Van- 1% A name for the Thing monk Tao-sui
gneria spinosa or Tahernw monfana eoronaria ; 11^ Another name for the Then-t'ai school,
Eitel. I Living on wild fruits, nuts, etc. \ ^ j | ^ The upeksa, indifference to or abandonment
The wmodeii fish ; there are two kinds, one round of both jL and ||, i.e. to rise above both into the
for use to keep time in chanting, the other long universal. | \ ^ Another name for the | | |&.
for calling to meals. The origin of the use of a fish | 1 II ; If jh IS I& The foundation work on
is unknown : one version is that as a fi.sh always has Tfien-t^ai’s modified form of samadhi, rest of body
its eyes open day and night, so it is an example for clearness of vision. It is one of the three founda-
to monks to be watchful ; there is no evidence of tion works of the Tfien-t^ai School ; was delivered
connection with the Christian Ixdvs. | J|| Wooden by ^ ff Chih-i to his disciple ^ Chang-an
horse, a symbol of emancipation. who committed it to writing. The treatises on it
are numerous.
To ow^e ; debt ; deficient ; to bend, bow, yawm,
etc. ; the Sanskrit sign said to imply ^ ^ W
space, great and unattainable or immeasurable.
-itl To stop, halt, cease ; one of the seven
definitions of Jg dhyana described as ^ 0 ^
samatha or H ±4 samadhi ; it is defined as
^ & Wj silencing, or putting to rest the active
mind, or auto-hypnosis ; also ifj ^ Jt ®
the mind centred, lit. the mind steadily fixed on one
place, or in one position. It differs from || which
observes, examines, sifts evidence ; jff has to do
with ^ getting rid of distraction for moral ends ;
it is abstraction, rather than contemplation ; see
I j|. In practice there are three methods of attain-
ing such abstraction : {a) by fixing the mind on the
nose, navel, etc. ; (b) by stopping every thought as
it arises ; (c) by dwelling on the thought that nothing
exists of itself, but from a preceding cause. I
To compare ; than ; to assemble, arrive ;
partisan ; each ; translit. pi, bid, vi, v. also
IB} I Pf ; ^ ; is ^ Bhiksu, a religious
mendicant, an almsman, one who has left home,
been fully ordained, and depends on alms for a living.
Some are styled mendicant scholars, all are
# ® Sakya-seed, offspring of Buddha. The Chinese
characters are clearly used as a phonetic equivalent,
but many attempts have been made to give meanings
to the two words, e.g. j:g as ^ and J£ as ^ hence
one who destroys the passions and delusions, also
'HI IS able to overawe Mara and his minions ; also
1^ M of dearth, moral and spiritual.
Two kinds ^ and ^ ^ ; both indicate self-
control, the first by internal mental or spiritual
methods, the second by externals such as strict
diet. ^ is a fragrant plant, emblem of the mon-
astic life. I I jS ; ig: /g ; jg BhiksunL
A nun, or almswoman. The first woman to be ordained
To stop, cease ; to stop breathing by self-control ;
to bring the mind to rest ; used for jff |g. | ^
Self-control in keeping the commandments or
prohibitions relating to deeds and words, which
are styled I 1 M I ^ 1 m I
ijg Stopping offences ; ceasing to do evil, preventing
others from doing wrong. | |||; ^
® (or ^) '^ ^ ^amatha-vipasyana, wMch Sanskrit
words are intp. by jh ft ; !k Ml M M ; and
PJ for their respective meanings see jL and
ft. When the physical organism is at rest it is called
[k Chih, when the mind is seeing clearly it is called
ft Kuan. The term and form of meditation is
specially connected with its chief exponent, the
founder of the Tfien-riai school, which school is
styled Jh ft ^ Chih-kuan Tsung, its chief object
being concentration of the mind by special methods
for the purpose of clear insight into truth, and to
be rid of illusion. The Tden-t'ai work gives ten fields
of meditation, or concentration : (1) the five
eighteen Jf., and twelve A ; (2) passion and delusion ;
was the Buddha's aunt Mahaprajapati, who had
nursed him. In the fourteenth year after his enlighten-
ment the Buddha yielded to persuasion and admitted
his aunt and women to his order of religious mendi-
cants, but said that the admission of women would
shorten the period of Buddhism by 500 years. The
nun, however old, must acknowledge the superiority
of every monk; must never scold him or tell his
faults * must never accuse him, though he may accuse
her ; and must in all respects obey the rules as
commanded by him. She accepts all the rules for
the monks with additional rules for her own order.
Such is the theory rather than the practice. The
title by which Mahaprajapati was addressed was
applied to nuns, i.e. arya, or noble, ppf though
some consider the Chinese term entirely native.
I I M The nun's 500 rules and the eight
commanding respect for monks, eff “jg' -jfg and /\
^ ^ ; also I I I I and other works ; the
II [if ^ m mm Bhiksum-
samghika - vinaya - pratimoksa sutra was tr. by
159
Pa-lisic*ii, and also by BiKlcllialiliadra.. | | An
a!itliorit?it.iv<^ assembly of at least ' four monks ;
idem {ff* fj. | Pt jl 'ffl. ^ Pitaka-koAa, i.e.
a thesaurus, treasury, store, j ^ A monastery
five li west of Khotaii wliere Lao Tzii is said to have '
converted the Hims to Buddhism. | ^ ^ ^ ;
Pit ht; PS lir Ansuddhasimha ; the second form
is defined by Eitel as j^ifi ^ pure lion, a Mahaya-
nist, ofrca A.i). 640; the first is named in the ^ ■
M M ^5 be two different persons.
1 ^ idem ^ ^ q.v. [ H ^ (lil) Pflusaragiri,
S ill Hill firm as an elephant, a mountain south-
west of the capital of Kapisa, the tutelary deity of
which was converted by Sakyamuni.” Eitel. Asoka
built a stupa on its summit. ^ is found in error for ^
and for | i|5 (:^) ; ft 15 Vinata, ^ A
low hill. I ^ Comparison and inference ; it is
defined as it comparison of the knowm, and M:
inference of the unknown. It is the second form in
logic of the three kinds of example, hb ^
^ :M 5 e-g- the inference of fire from smoke. | |
|g ^ Viruddha. A contradicting example or
analogy in logic, e.g. the vase is permanent (or
eternal), because of its nature ; one of the nine, in
the proposition, of the thirty-three possible fallacies
in a syllogism.
Hair ; feathers ; ^ ^ flaw, ailment. I ?L
Hair-hole, pore, the pores. J ||| A hair rope, i.e.
tied up by the passions, as with an unbreakable
hair rope. 1 H; ; | gg A name for jL ^ ordinary
people, i.e. non-Buddhists, the unenlightened ; the
^ is said to be a translation of vala, hair or down,
which in turn is considered an error for bala, ignorant,
foolish, i.e. simpfe people who arc easily beguiled.
It is also said to be a form of Bala-prthag-jana, v.
which is intp. as born in ignorance ; the ignorant
and untutored in general. | | ^ The ignorant
people. 1 I JL An ignorant, gullible person. | ^
idem | $![ ; also, a barber-monk who shaves the
fraternity. | fljj ^ Mudgalapiitra, idem
Mahamaudgalyayana, v. g
Water ; liquid.
7K± A bubble on the water, emblem
of all things being transient,
7K 4* B V. tk
7jc fL Water and milk — an illustration of the
intermingling of things ; but their essential separate-
ness is recognized in that the raja-hamsa (a kind
■of goose)' is said to be, able to drink up the milk
leaving behind the water.
7jc M A monk’s hat shaped like the ■ character,
water ” in front.
7K^ Water vessel ; a filter used by the
esoterics in baptismal and other rites.
7|C Water-globule, a tabu term for the more
dangerous term ^ ^ fire-pearl or ruby, also altered
to ^ m pearl ball ; it is the ball on top of a pagoda,
7K M An atom of dust wandering freely in
water — one of the smallest of things.
7K ifi The w^ater, or round, altar in the Homa,
or Fire ceremonial of the esoterics ; also an altar
in a house, which is cleansed with filtered water
in times of peril.
7K ■:k The element water, one of the lour
elements gg q.v.
7lc 55 Varuna, If P# ^ ^ HU ovpavos,
the heavens, or the sky, where are clouds and dragons ;
the jJC flfi water-deva, or dragon-king, who rules
the clouds, rains, and water generally. One of the
|i{j in the esoteric mandalas ; he rules the west ;
his consort is the | | represented on his left,
and his chief retainer | | # ® is placed on his
right. I I or ^ is the method of worshipping
him for rain. | | ff, The 743rd Buddha of the
present universe.
7lc % The water dhyana, in which one becomes
identified with water, for during the period of trance
one may become water ; stories are told of devotees
who, having turned to water, on awaking found
stones in their bodies which had been thrown into
their liquid bodies, and which were only removed
during a succeeding similar trance.
7K ® The planet Mercury, one of the nine
luminaries ; it is shown south of the west door of the
diamond court in the Garbhadhatu.
Udakacandra ; jalacandra ; the moon
reflected in the water, i.e. all is illusory and unreal.
I I M Kuan-yin gazing at the moon in the water,
i.e. the unreality of all phenomena.
160
7K It IE Water shuttle flowers, i.e. fish.
7K ^ iS Jg Spiimej bubbles, and flame,
e.g; that all is unreal and transient.
Waves of water ; the wave and the
water are two yet one— an illustration of the identity
of differences.
7K Cleansed by water ; edibles recovered
from flowing water are clean ’’ food to a monk.
^|C The calamity of water, or flood ; one
of the three final world catastrophes of fire, wind,
. and; water, v. 'H
7|C ^ Jalambara (third son of 7JC Jala-
vahana) reborn as Sakyamuni’s son Rahula.
7K ^ The water-lantern festival in the seventh
month.
7K5 Sphatilca, S J® Bfi ^ ^
water crystal, rock crystal.
7)C H ^ A monk’s robe, because its patches
resemble rice-fields ; also fg H
J?" The realm of water, one of the pg ic
four elements.
Sphatika, crystal, idem 7]C 3E.
7k ^ A gauze filter.
7jC ^ H A bird, very rarely seen, possibly
a snow-goose ; also yK & © (or ) ; 7K ii.
TR Water-burial, casting a corpse into the
water, one of the four forms of burial.
7|C Water-store, or treasury ; second son of
Jalavahana, born as H ^ Gopa, see 7]c
TR ^ A water-bag, or filter.
^ IS also 7jC H ; 7K j® similar to 7 k
q.v. ■
7jC The third of the four “ wheels ” on which
the earth re^s— space, wind (or air), water, and
metal. | | The samadhi of the above water
wheel ”, one of the JL ® H ^ ; water is fertilizing
and soft, in like mamier the effect of this samadhi
is the fertilizing of good roots, and the softening
or reduction of ambition and pride.
7k
- . — „ (or#) The festival of water and land,
attributed to Wu Ti of the Liang dynasty consequent
on a dream; it began with placing food in the
water for water sprites, and on land for ® ghosts •
see# pg jEi^4. ^ .
7jC
The waterman in a monastery.
7lc JH jk The three final catastrophes
vsee
^ Tire, flame. Sikhin P ^ which means
fire m the sense of flame, is the name of the 999th
Buddha of the kalpa preceding this.
Universal conflagration— one of
the ten univepals, and one of the meditations on the
final destruction of all things by fire,
A:# The fire-tender in a monastic kitchen.
^ Tire-light, flame. \ \ ^ The flame
Myana by which the body is self-immolated. ( |
.m ^ The flame samadhi, also styled the fourth
dhyana. | | :^ idem 3^
•X _ The fire sign, for which a triangle pointino'
upwards is used ; a triangular arrangement of
fingers of the right hand with the left.
^ <i®sires 5; m) ;
also that of the three ill destinies— the hells, aniimls,
hungry ghosts.
^ Tire altar, connected with homa or
fire worship ; also ^
ik The element fire, one of the E3 I four
elements.
^ ^ The fire devas shown as the 12th group
in the diamond court of the Garbhadhatu ; v. ^ .
161
‘X ^ Hava to call, invoke:; also If
iK ^ The parable of the burning house ; one
of the “ seven parables ” in the Lotus Sutra ®
that of the burning house from which the owner
tempts his heedless children by the device of the three
kinds of carts— goat, deer, and bullock, especially
a white-bullock cart, i.e. Mahayana. [ | Monks
in a burning house, i.e. married monks.
X ® The fire dhyana, v. ^
X ^ The monk who attends to the fire ;
also j/c # ; A fiS-
X
i.e. ^ # q.v.
X R The kitchen account of the rice cooked
and persons served.
M ^ The ruler over the fire-star,
Mars, whose tablet hangs in the south side of a temple
and whose days of worship, to prevent conflagra-
tions, are the fourth and eighteenth of each moon ;
he is identified with the ancient emperor
Yen Ti.
X
Ahgaraka, ^
Jig the planet Mars.
A m Mars, one of the nine luminaries, shown
south of the Diamond hall in the Garbhadhatu,
Fire-tongs, made of wood, themselves
burnt up before all brushwood is used up, a simile
of a bodhisattva who so far forgot his vow to save
all the living as to enter nirvana before completing
his work.
X ^ The homa or fire service of the esoterics.
An asbestos cassock ; also
a non-inflammable robe said to be made of the hair
of the ^ ^ fire-rat.
Purified, food made clean ’’ by fire,
or cooking,
^ The hell of liquid fire.
The conflagration catastrophe, for world
destruction, v. H Jc-
are burnt up.
The scorching hell, where sinners
A samadhi entered into by the
Buddha, in which he emitted flames to overcome a
poisonous dragon. Also ^ ^ (or ^ ^ q^v.
The homa or fire altar of the
esoterics.
A The “ fire-board , or wooden plaque, ,
hung in the kitchen, the striking of which warns
the monks that the meal is ready.
X The fiery dogs— which vomit fire
sinners in hell.
on
Fire-pearl, or ruby ; the ball on top
of a pagoda, see tK Bl-
x^^w A flame-emitting samadhi, the
power to emit flames from the body for auto-holocaust,
or other purposes. It is especially associated with
^ W} ^ q.v. and Shingon practice of the yoga
which unites the devotee to him and his powers.
x.^ The realm of fire, one of the realms of
the four elements i.e. earth, water, fire, and
wind. Of. I I 15?, AdharanI of pr :Q: q.v.
I I ^ Agni-dhatu-samadhi ; the meditation on the
final destruction of the world by fire.
iK The gods of fire, stated as numbering
jforty-four in the Vedic pantheon, with Mahabrahma as
the first; of these the Vairocana sutra takes twelve, i.e.
nm;
M mknown); ^ ® Cf. | #;
1
X jP3 S The directions for the fire sacrifices
in the Atharva-veda, the fourth Veda ; the esoteric
sect has also its ^ ^ for magical purposes.
X
fire.
Brahmans, servers of the sacred
iK m Hora, hour, hours, time ; astrologically
a horoscope ; said to be the country where
I-hsing studied astronomy.
Y
162
3g
Accumulated jSres (of hell) ; accumula-
ting one’s own hell-iBxes ; the body as a heap of fixe,
i.e. to be feared ; the fires of angry passions. [ ]
{lil This genius and his wife are shown above Vai-
sramaria in the Garbhadhatu. \ \ m M; ^
^ Ik it or Jt it H One of tlie five _
jg, i.e. one of the incarnations of Sakyamuni, whose
Indian name is given as 0 H ^ iij; || ^ ^ ®
Jg Tejorasi-cabravartti, called by Shingon ^ ^
^ i!j ; this incarnation is placed fourth on §akya-
muni’s left in the Garbhadhatu.
tK ^ A kind of censer, made in two super-
imposed circles with a cover.
Jhapita, ^ g cremation, the
relics ^ fij being buried.
^ &■ Tire-vomiting serpents in the hells.
The hells, animals, and hungry
ghosts, i.e. the fiery, bloody, and knife-sharp destinies,
A $ The fiery chariot (belonging to the hells) ;
there is also the ^ hell of the fire-chariot,
and the fire-pit with its fiery wheels ; the sufferer first
freezes, then is tempted into the chariot which
bursts into flames and he perishes in the fire pit,
a process each sufferer repeats daily 90 kotis of times.
Whirling fire, e.g. fire whirled in a circle,
the whole circle seeming to be on fire, emblem of
illusion; a fire wheel. 1 | pp A sign made by
putting the doubled fists together and opening the
index fingers to form the fire-sign, a triangle.
^ The fiery way, i.e. the destiny of
the hot hells, one of the three evil destinies.
Citrabhanu, ^ Ha ^ ^ ^ described
as one of the ten great writers of the Indian
^ Dharmalaksana school, a contemporary and
colleague of Vasubandhu ; but the description is
doubtful.
A®
Fire-bell — ^in wariiiiig to be careful of fire.
^ TC Tbe “ fire-court ”, a kind of contempla-
tion, in wbich tbe devotee sees himself encircled
by fire after circumambulating three times to the
right -wldle making the fire-sign. Also ^ ^ ^
mM-
A. ® ih A peak near Tfien-t'ai, where the
founder of that school overcame Mara.
' A monastery cook,
the Ming Wang p 5 v. |
P|!| One of
Burnt offerings, as in the homa worship.
It Claws, talons; servants, j (J:) The
quantity of earth one can put on a toe-nail, i.e. in
proportion to the whole earth in the world, such
is the rareness of being reborn as a human being;
or, according to the Nirvana Sutra 33, of attaining
nirvapa. \m A stupa, or reliquary, for preserving
and honouring the nails and hair of the Buddha,
said to be the first Buddhist stupa raised. | Nail-
'' cleaned ”, i.e* fruit, etc., that can be peeled with
the nails, one of the five kinds of '' clean ” food.
I fg The long-nailed ascetic Bralimacari (of the)
Vatsiputriyah ; it is said that his nails were a
treatise and his hair a discourse
Pitr, Ji; ^ Father. matr, father
and mother, parents ; ^ P ignorance is referred
to as father, and ^ ^ desire, or concupiscence,
as mother, the two— ignorance and concupiscence-
being the parents of all delusion and karma. Samadhi
is also referred to as father, and prajna (wisdom)
as mother, the parents of all knowledge and virtue.
In the vast interchanges of rebirth all have been or
are my parents, therefore all males are my father and
all females my mother : “ ;^C IK
ii IS ^ 2. I ^ The paternal or native city,
especially Sakyamuni’s, Kapilavastu.
A slice, slip, card; brief, few. J fif A brief
samadhi, or meditation.
Tooth, teeth; toothed; a broker. 1^ ^ The
bodhisattva fiercely showing his teeth in defence
of the Buddha, also styled ^ ||l] H ^ ; he is
east of the Buddha in the Vajradhatu.
Go, gaus; ox, bull, bullock, etc. A term applied
to the Buddha Gautama as in ^ king of bulls,
possibly because of the derivation of his name ;
the phrase ^ (or ^) 4^ to ride an ox, to seek
an ox, means to use the Buddha to find the Buddha.
To live as a cow, eating grass with bent
head, etc.— as certain Indian heretics are said to
have done, in the belief that a cow’s next reincarna-
tion would be in the heavens.
163
S G'O-rajas, the ainoiint of dust that can Bullock cart, the 6 $ white-
rest on the top. of a cow’s hair ^ i.e. seven times that ■ bullock cart as the one universal vehicle, of salvation,
on a s,heep'’s, ■ . v* jlc
6o-vratika, or kukkura-vratika.
Heretics wdi,o lived as oxen or dogs.
The king of bulls, i.e, a Buddha, or
bodhisattva ; it is applied to Gautama Buddha,
possibly derived from his name. 1 5 ^ s ■ i
I Is ; ■ I II Gavaihpati, v. fg % ^ and
^ & Ox hide — mortal happiness injures the
wisd.om.-life of gods and men, just as ox hide shrinks
and ' crushes a man who is wrapped, in it and placed
under the hot sun.
% Gomaya, cow-dung, considered in India
as clean and cleansing ; used by the esoterics for
‘^cleansing” altars. | | |§ The first Gotama
ancestor of Sakyamuni, who is reputed to have
sprung from cow-dung in the Sugar-cane garden,
probably a mere tradition that the family sprang
from herdsmen.
^ (4') Only the eyes (i.e. vision,
or insight) of oxen and sheep.
Ox-horns, a synonjun for things that
are even, or on a level. | 1 — ® The ox that by
merely touching a monk’s robe with its horn was
transformed into a deva. | I ^ H Ox-horns
sala grove, said to be a couple of sala or teak trees
shaped like ox-horns, which grew near Kusinagara,
under which the Buddha preached the Nirvana
siitra. He is reported to have entered nirvana in
a grove of eight sala trees standing in pairs. | |
ili V.
■4^ M '/?11 Godanlya, H # (or ]|15, or K) jg
® ^ ® Pis IS ; Aparagodana, H
Pt jS 5 the western of the four continents into which
every world is divided, where oxen are the principal
product and medium of exchange.
^ m Ox -tracks, i.e. the teaching of a Buddha
the ^ 3E royal bull | I Jfc J£ the bhiksu
Gavampati, fg % % q.v., also styled ^ ^
(dg: said to have been a disciple of Sakyamuni ;
also styled 4^ ruminating like a cow, and 4^ ;(:g
cow-faced ; so born because of his previous herds-
man’s misdeeds.
HM The ox -head, lictors in the ■ hells. | |
(or ;^) ill Go^rfiga || ^ fiP a mountain, 13 , li
from Khotan. One of the same name exists in.Kiang-
ning in Kiangsu, which gave its name to a school, the
followers of ^ Fa-jung, called [ | iJj ^
Niu-t‘ou sban, fa, or | [ ||! (or ,; . its fundamental
teaching was the iiiireality of all things, . that all. is
dream, or illusion. 1 | :^ 3E The guardian deity
of the-Jetavana monastery, and an incarnation' of
m m q.r. I im m; ^ mm m-, i i ^
Gosirsa-candana, ox -head sandal-wood, also styled
^ W. sandal-wood ; said to come from the
Ox-head mountains, and if rubbed on the body
to make one impervious to fire, also generally
protective against fire, curative of wounds and
generally medicinal. “ The first image of ^akyamuni
was made of this wood.” Eitel. |g 10.
The milk of cow and ass, the one
^ ^
turns to curd ”, the other to ^^dung”, i.e. alike
in appearance, but fundamentally different, as is
the case with the Buddha’s teaching and that of
outsiders.
4^ M (or 1B Sf Cow-bezoar aid, a charm
used for childless women to obtain children — ^the
four words should be written with cow bezoar on
birch-bark and carried on the person.
prince, royal ; to rule. I ^ ; H ^
3E — ^ ^ 3E The king of samadliis, the highest
degree of samadhi, the ^ ^ ^ q.v. The first is
also applied to invoking Buddha, or sitting in medita-
tion or trance. | fllj royal rsi, i.e. a sovereign who
retires from the world and attains to the five tran-
scendent powers. I Wang Ku, name of a Presi-
dent of the Board of Rites during the Sung dynasty,
who was also a devout Buddhist, end of eleventh
century. 1 0 idem A 3E 0* \ B Wang
Jih-hsiu, a -jk doctor who became a devout and
learned follower of Amida and Kuan-yin ; he was of
fi ^ Lung-shu, was also known as ifi
Hsii-chung, and compiled the ic M M ^ M
1160~-2. \ m m ^ W Rajyavar-
dhana, tr. by ^ Wang Tseng. A brother of
Harshavardhana, king of Kanyakubja. ] ^ Royal
law, the law by which a king should rule his country.
I I A siitra on royal law, tr. by I-ching ;
there are other treatises on it. | ® A royal
feast referred to in the Lotus sutra, where the
FOUE-FIVB STROKES
164
hungry people feared to accept the King’s feast till of which Grdhrakhta (Vulture Peak) became the most
^e came himself and called them; i.e. the feast of famous. It was the royal city from the time of Bimbi-
Buddhahood and the^ Buddha’s call. | ^ (i^) sara ''until the time of Asoka Its ruins are still
Rajagrha. King Bimbisara is said to have removed extant at the village of Eajgir, some sixteen miles
his capital here from Kiisagrapuraj v. ^ and S.S.W. of Bihar; they "form an object of pilgri-
a little further eastward, because of fire and other mages for the Jains Eitel. The first synod is said
calamities. Kajagrha was surrounded by five hills, to have assembled here.
5. FIVE STROKES
Eire, heat, south ; the third of the ten stems, i f IP Lokajyestha, world’s most venerable, or
hence | T means a junior, or so-and-so. | | ® ^ Lokanatha, lord of worlds. ^ gin ^ It ; &
the boy who attends to the lamps (which are associated §15 ^ World-honoured, an epithet of every
with fire ), Buddha. Also a tr. of Bhagavat, v.
K Moreover yet, meanwhile. [ So be it, ^ Ordinary or worldly knowledge or
granted, a qualified assent. wisdom.
A mound, a plot ; personal name of Confucius,
A (dry) w'ell on a hill top, symbolical of old age,
; ® ^ ; ft S <l-v. Kuehe, Karashahr.
Common or ordinary dharmas, i.e. truths.
laws, things, etc,
IEL Loka -jfl: [(g ; the finite world, the world, a
world, which is of two kinds : ( 1 ) ^ ^ | | that
of the living, who are receiving their ]£ ^ correct
recompense or karma; (2)^ | | that of the material,
or that on which karma depends for expression. By
the living is meant '|f the sentient. | | ^ The
lord, or niler over a world or dhyana heaven, one for
each of the four dhyana heavens. MU® One of
the four siddhantas ; the Buddha’s line of reasoning
in earthly or common terms to draw men to the
higher truth.
TET Yuga. An age, 1,000th part of a kalpa. Loka,
the world, -(t originally meant a human generation,
a period of thirty years ; it is used in Buddhism both
for Yuga, a period of time ever flowing, and Loka,
the world, worldly, earthly. The world is that which
is to be destroyed ; it is sunk in the round of mortality,
or transmigration ; and conceals, or is a veil over
reality.
Iff Iff 3E Transmigration after trans-
migration in tbe six states of mortal existence.
World-state, or condition ; appearances.
phenomena,
The Lord of the world, Brahma
Mahesvara ; also the four maharajas gg ^ ^
^ 5c ; ± S 5c-
A generation, a lifetime ; the world,
Iff /il|H Earthly happiness, arising from the
ordinary good living of those unenlightened by
Buddhism, one of the ^ M ; also, the blessings of
this world.
He on whom the world relies — Buddha.
iBr 'Iff Laukika; common or ordinary things,
custom, experiences, common or worldly ways (or
views). ^
a crag, a mountain,
Non-Buddhist classical works
^anasana.
Vasumitra
sitting, couch and seat.
The pleasures of the world, v,
Lokesvararaja, ifi: ^ 2 a
165
Fi¥E STROKES
Buddha iiiider whom Aaiitabha, in. a previous
existence, entered into the as.cet.ic .life .and made his
forty-eiglit vows.
ift World, hero, i.e. a Buddha; also -{1:
Vasubandhu, idem ^
q.v.
ifr ^ Worldly discussions ; ordinary unen-
lightened.' ways, of description or defi..nition also
styled ^ 1% evil discussions, especially when applied
to' the hedonistic Lokayatika te.achmgs, v.
. Ordinary or worldly truth, opposite of
M i§ truth in reality ; also # ^ ; ii: # If ;
if • I I ^ Ordinary worldly postulates
that things are permanent, as contrasted with the
doctrine of impermanence advocated by Hinayana ;
both positions are controverted by T'ien-t'ai, which
holds that the phenomenal world is neither becoming
nor passing, but is an aspect of eternal reality.
IB: & The ways, or procedure, of the world ;
the phenomenal.
Iff* ^ The world ; in the world ; the finite
impermanent world, idem ifi: ^. | 1 ^ The
Vehicle, or teaching for the attainment of good fruit
in the present life, in contrast with JlJ IS: fal ^ that
for attainment in lives outside this world, j | ^
World-devas, i.e. earthly kings. | | K The
third court in the Garbhadhatii. | | ^ Worldly
knowledge, i.e. that of ordinary men and those unen-
lightened by Buddhism, j j Worldly dana, or
giving, i.e. with thoughts of possession, meum, tuum,
and the thing given, v. H I 1 'ft The world-
law, or la'w of this world, especially of birth-
and-death ; in this respect it is associated with the
first two of the four dogmas, i.e. ^ suffering, and H
its accumulated consequences in karma. | | S’
World-forms, systems, or states are eternal (as
existiog in the Absolute, the ^ ^tj). 1 I if ^
Lokaviruddha ; one of the thirty-three logical errors,
to set Up a premise contrary to human experience,
j I |g: The Eye of the world, the eye that sees for
all men, i.e. the Buddha, who is also the one that
opens the eyes of men. Worldly, or ordinary eyes.
Also i Ig:. I I A sutra discussing causality in
regard to the first three of the Four Dogmas ^ H
and in the p| ^ 34. [ | || Lokavid, gg- ^50 H
tr. as ii: Knower of the world, one of the ten
titles of a Buddha. | | H ft ^ @ The speedy and
straight way to Buddhahood (for all) which the world
finds it hard to believe.
The World-h.ero and two-
legged (or human) honoured one, Buddha, or the
honoured among human, bipeds. ■
i: Chief, lo.rd, master ; to control. ] ^ Vihara-
svamin ; controller, . director, the . four heads of
affairs in a monastery S H ^ and g
I # Chief and attendant, principal and secondary,
j ^ Lord, master ; to dominate, control ;. the lord
within, the soul; the lord of the universe, God.
I ^ # The spirits controlling the eight directions.
I The ^ ^ or abbot of a monastery.
Lacking ; | H; lacking in the right way, short-
coming, poor,— an expression of humility.
ft Instead of, in place of, actmg for, for ; e.g.
i ^ to offer incense in place of another ; a genera-
tion, V. "Jli: [.
# To deliver, hand over to, hand down.
\Ml # ?i To deliver, entrust to. | ft MilM
^ ; I ft ^ IS. The work explaining the
handing down of ^akyamuni’s teaching by llaha-
kasyapa and the elders, twenty-four in number ; tr.
in the Yiian dynasty in six chiian ; cf, P IE ^
fifc Another, other, the other, his, her, it, etc.
1 3^ Another’s strength, especially that of a Buddha,
or bodhisattva, obtained through faith in Mahayana
salvation. | | ^ Those who trust to salvation by
faith, contrasted with those who seek salva-
tion by wmrks, or by their own strength. ] | ^
Trusting to and calling on the Buddha, especially
Amitabha.
mmm Overcome by specific sin ; i.e. any
of the four parajikas, or sins of excommunication.
1 (S ?E) ?c Paranirmita-vasavartin, ^ ^ /S
m m ^ m mm
the sixth of the six heavens of desire, or passion-
heavens, the last of the six devalokas, the abode of
Mahe^vara (i.e. &va), and of Mara. | ^ ^ rh That
part of a Buddhaksetra, or reward land of a Buddha,
in which all beings receive and obey his truth ;
of. g ^ db* I ® The valuables of another
person ; other valuables. [ g Another and oneself ;
both he and I. [ ^ ; I ^6 W 11 ; I
M Paracittajfiana. Intuitive knowledge of the
minds of all other beings. The eighth of the -f* ^ ,
and the fourth or third of the 7 a # 11- The eighth of
Amitabha’s forty-eight vows that men and devas in
his paradise should all have the joy of this power.
FIVE STROKES
166
H M (or M) Sthavirah ; Jh M One of
the four branches of the Vaibhasika School, so called
after the Vaibhasika 4astra, v. ^ ; the school was
reputed as later represented by the Mahavihara-
vasins, Jetavamyas, Abhayagirivasins, in Ceylon ;
but the history of the Buddhist sects is uncertain,
cf. Taranath, Hist Buddhism, tr, pp. 270-. \
I -fi: Another life, or world, either previous to or after
this. I gp ; Pt ^ Sthana, ^ a place, state,
condition.
■fill ; Rsi, BJI ^ an immortal ; -fil} A ; A #
tlie genii, of whom there is a famous group of eight X
{ill; an ascetic, a man of the hills, a hermit ;
the Buddha. The IS gives ten kinds of
immortals, walkers on the earth, fliers, wanderers at
will, into space, into the deva heavens, transforming
themselves into any form, etc. The names of ten
rsis, who preceded Sakyamuni, the first being ^ ^
^ ^ Uatisena ; there is also a list of sixty-eight
jill given in the dt ?L ^ HI T- A. classifica-
tion of five is ^ j deva genii, | spirit genii, |
human genii, [ earth, or cavern genii, and ^ |
ghost genii. IAMWM; \ A M il/ I ^ The
Mrgadava, a deer park N.E. of Varanasi, '' a favourite
resort of Sakyamuni. The modern Sarnath (Sa-
ranganatha) near Benares.'’ Eitel. [ The Esi’s
city, i.e. the Buddha’s native city, Kapilavastu. \ M
Taoist treatises on alchemy and immortality, j §
The voice of Buddha, j ^ The royal-stag Genius,
i.e. Buddha.
f The night before the | ^ winter solstice. |
The morning of that day. | ^ The observances of
that day.
|t| To go out, come forth, put forth ; exit ;
beyond.
m IB: (1) Appearance in the world, e.g. the
Buddha’s appearing. (2) To leave the world ; a monk
or nun. (3) Beyond, or outside this world, not of this
world ; of nirvana character, j [ ^ The great
work of the Buddha’s appearing, or for which he
appeared. [ j The nirvanUr or other-world mind.
1 14^ The aim cherished by the Buddha in
appearing in the world. | | H The fruit of leaving
the world; the result in another world ; nirvana.
1 I IS The work or position of one who has quitted
the world, that of a monk. | | || The garment of
one who has left the world. | | ^ An abode away
from the world, a monastery, hermitage. | | §15 ;
1 I (P^l) IS (or ig* W) Lokottaravadinah,
i ^ ^ & pP offshoot of the Mahasanghikah
division of the eighteen Hinayana schools ; the tenets
of the school are unlmown, but tbe name, as implied
by tbe Chinese translation, suggests if not the idea of
Adi-Buddha, yet that of supra-mundane nature.
I I To go out of the world ; the world (or life)
beyond this ; the supra-mundane ; the spiritual
world, j I P or The way of leaving the
world, i.e. of enlightenment, idem ^ ^ ; the
spiritual law.
By means of, by using, by ; whereby, in order to.
1 Direct transmission from mind to mind,
as contrasted with the written word ; the intuitive
principle of the Ch'an (Zen), or intuitive school.
Strong, valiant ; suddenly. | i}5 ; If ^
Jauman, ^ Jati, birth, production ; rebirth as man,
animal, etc.; life, position assigned by birth;
race, being; the four methods of birth are egg,
womb, water, and transformation.
Elder brother, j Elder and younger
brothers ; brother, brethren, i e. members of the
fraternity.
ffi jt To shed a Buddha’s blood, one
of the five grave sins.
A bodhisattva’s entry into time and
space, or the phenomenal g, for the sake of saving
others.
{tj as# ^ Surpassing the supra-mundane ;
the stage of Bodhisattavahood above the eighth
or degree.
delusion.
To leave the dusty world of passion and
[BI Eeturn, turn back, a turn. | The days on
which the day of death is remembered. | ^ ^
^ ^ Nivartana-stupa, erected on the spot where
Sakyamuni sent back his horse after quitting home.
Hima ; hemanta ; winter. [ ^ ^ Tte
winter retreat, letii of lOth moon to Igth of 1st.
To come out of the state of dhyana ; to
enter into it is X
aj
. Pravraj ; to leave home and become a
monk or nun. | | A One who has left home and
become a monk or nun. Two kinds are named :
(1) dfr I I one who physically leaves home, and
167
FI¥F4 -STEOICIilS:
(2) 1 1, one who does so in, spirit and conduct. ■
A further, division of four is : (1) one who physically
.leaves home, hut in s.pirit remains with wife and
family ; .(2) one who physically remains at home but
whose spirit goes forth ; (3) one leaves home,
body and spirit ; and (4) one who, body and mind,
refuses to leave home,
|f| , To breathe out. | | ^ ^ A Breathing-
out not 'waiting for breatliing-in, breathless.
rli .
114 The vdsdom of lea\diig mortality, . or re-
incarnations ; the wisdom of leaving the world. ■
fii Avadanas, Pff stories of
memorable deeds. ' The sixth of the twelve sections
of the canon, consisting of % parables and com-
parisons.
The going forth period, i.e. from the
sufferings of mortality ; the appointed time of going
forth ; the period of setting forth.
To manifest, reveal, be manifested,
appear, e.g. as does a Buddha’s temporary body, or
nirmanakaya. Name of Udayi ® PE ^ a disciple
of Buddha to be reborn as Samantaprabhasa ; also
of a son of Ajata&tru.
To be born ; to produce ; monastic
food? superior as bestowed in alms, called | |g and
^ IS.
aj a * in The unfettered, or free bhutata-
thata, as contrasted with the ^ ^ 3^:0 •
Hi The surpassing sacred truth, or the
sacred immortal truth.
aj a
way.
To leave the world and enter the nirvana
Hi To stand out from the class or rank
(e.g. to ask a question).
ai m Outstanding, of outstanding ability,
egregious, standing forth. I I 30 The public
announcement of the distribution of the kathina
garment (v. ^ month of the rainy
season, i.e. of the coming forth of the monks from
their retreat.
■ Hi To leave,, come out from,* j | ^ ^ to
leave the passions and delusions of life, an^ intp. of^
nirvana.
Hi External; the components of a thing or
matter ; to put forth a body.
j!in Add, added ; increase; put on. } Added
strength or power (by the Buddhas or bodhi-
sattvas) ; ' aid. \ P ; I 'fi. ; iS Kasa, visibility,
splendour ; a species of gmss^ Saccliarum spontmieum.
■ M. W, I ^ ^ II fi Adhisthana, . to depend
upon, a base, rule. It is defined as dependence on
the Buddha, who confers his strength on all (who
seek it), and ^ upholds them ; hence it implies
prayer, because of obtaining the Buddha’s power and
transferring it to others ; in general it is to aid,
support, j I ^ % To repeat taiitras over offerings,
in order to prevent demons from taking them or
making them unclean . | | ^ By the aid of Buddha
to enter Buddhaliood. | | A wand (made of peach
wood) laid on in driving out demons, or in healing
disease, the painful place being beaten. Tantras are
repeated while the wand is used on the patient.
11^ The body which the Buddha depends upon
for his manifestation, i.e. the nirmanakaya. I ;
30 5 ^ ^ Kasaya, a colour composed of red and
yellow, i.e. brown, described as a mixed colour, but
I \m is defined as ^ red. | jp ^ Kalavinka,
V. 30* Mt Bi^ayoga. Added progress, intensified
effort, earnest endeavour. | | ^ The second of the
four stages of the ^ ^ known also as 0 | |.
II#; ® # Goodness acquired by
earnest effort, or '' works ”, as differentiated from
^ natural goodness. | ; | ; | ;
I ^ Divine or Buddha aid or power bestowed on the
living, for their protection or perfection.
Merit, meritorious ; achievement, hence | ;fj
achieving strength, earnest effort (after the good).
1 ^ M ® Kun-dgah-grags, also named £
Danupa, a famous Tibetan monk of the thirteenth
century, who had influence at the Mongol court
under Kublai Khan and after, d. 1303. \ I ^
(or 3^) ^ tSr ^ilpasthana-vidya-sastra ; “ the sastra
of arts and sciences,” i.e. of ^ and one of the
0jl} five works on knowledge ; it treats of arts,
mechanics, dual philosophy, and calendaric calcula-
tions ”. Eitel. i ^ Virtue achieved ; achievement ;
power to do meritorious works ; merit; meritorious
virtue ; the reward of virtue ; a name for
^ M Pnnyatara, one of the twenty-four A ^
deva aryas, worshipped in China. | | ^
The grove of merit and virtue, i.e. a Buddhist hall, or
monastery ; also the scriptures. [ | Envoy to
FIVE STROKES
168
the virtuous, or officer supervising virtue, controller
of monks and nuns appointed By the T^ang Court,
I I 3^ {:^) idem i4c) Laksmi, goddess
of fortune. 1 ] 7 |C (or3®) The water or eight lakes
of meritorious deeds, or virtue, in Paradise. | \ g
The field of merit and virtue, i.e. the Triratna H
to be cultivated by the faithful ; it is one of the
three fields for cultivating welfare H I® ffl- 1 | ^
The assembly of all merit and virtue, i*e. the Buddha ;
also a stupa as symbol of Mm. | f Kathma, JJg ^
M I #1 in ^ the garment of merits, given to monks after
their summer retreat of ninety days ; it symbolized
five merife^^ which they had attained. | | ^
Meritorious exercise, i.e. walking about intoning after
duty. I ^ Action, functioning, in practice and
achievement. | f| Achieving power ; ability, power.
4b Uttara, North. | iJj ^
Uttarafeilah. One of the sects organized in the third
century after the Nirvana, whose seat is described as
north of ||ij ^ {1| q.v. | ^ The northern school
of the Ch'an (Zen) sect ; from Bodhidharma ^ ^
to the fifth patriarch Hung-jen the school
was undivided ; from ^ Hui-neng began the
division of the southern school, ^ Shen-hsiu
maintaining the northern ; it was the southern
school which prevailed. | ^ The pupiFs position
in paying respect to his master, i.e. facing the north
where the master sits. [ if- g) Ursa major,
the Northern Bushel with its seven stars, j | ^
The hall for its worship. | -jj ^ ^ ^ The seven
northern constellations from ^ wei to hsii are
represented in the Garbhadhatu by their seven devas.
Cf. M- I I Wl Northern Buddhism, i.e.
Mahayana, in contrast with Southern Buddhism,
Hinaymia. | M @ The northern version of
the Nirvana sutra, in forty chiian. | The northern
pillow, i.e. Sakyamuni, when dying, pillowed Ms head
to the north, pointing the way for the extension of his
doctrine. 1 ; | (or ^ Uttarakuru,
the northern of the four continents surrounding
Sumeru; v. | ^ ValabhL Northern Lata.
“ An ancient kingdom and city on the Eastern coast
of Gujerat.” Eitel. | g The northern T‘ai, i.e.
Wu-t'ai-shan in Shansi, the northernmost of the
Four famous Buddhist Mountains. | ^ The
northern collection or edition of 1,621 works
first published in Peking by order of CMeng Tsu
(1403-1424), together with forty-one additional
works, published by ^ ^ Mi-tsang after thirty
years’ labour beginning a.b. 1586. Later this
edition was published in Japan 1678-1681 by ^
Tetsugen. | ff Uttarayana. The northern as-
cension of the sun between the winter and summer
solstices. I M ^ 1^ The Bodhisattva ^ Miao
Chien of Ursa Major.
Half. Used as translit. for Pan, pun. | (or
M M 1 Ml m % VM ) ; mx m
Pancika, the third of the eight great yaksas, husband
of Hariti ^ #. 1 i| ^ ; I ^ Pnnaca or
Pancasattra or Pancarastra, an ancient province and
city of Kashmir (now Punch). [ ^ ^ ^ Half-
deva brahmans, a term for hungry ghosts. | ^
(^) ; 111^; ^ Panasa, bread-
fruit ; ^ is incorrectly used for | ^ Half a
character”; a letter of the alphabet. Hinayana
is likened to a | |, Mahayana to a ^
complete word; hence ^ is Hinayana,
\ m m PH # w m
Pand.ara-vasini ; white-clothed, i.e. the white-clothed
Kuan-yin ; also tr. as white abode. | ^ Pandaka,
intp. as @ to change from time to time, a general
term for eunuchs ; see ^ 20 » I The half
and the complete doctrines, i.e. Hinayana and
Mahayana. | ^ 5^ (or 'fj ) {0 \ ^ ii M
PancakhWaniya, the five " chewing ” foods, not
regular foods, i.e. roots, stems, leaves, flowers, fruits ;
or stems, leaves, flowers, fruits, and their triturations.
I ^ P (or p) ;g Pancabhojaniya. The five
regular articles of food : the Pan-i-ming-i
gives wheat, rice, parched rice (or cakes), fish, and
flesh. Another account is rice, boiled wheat or pulse,
parched grain, flesh, cakes. | fB (or -fik) M I
SI PB (2i) ; II # Panthaka, born on the road ; a
road ; two brothers — one born by a main road, the
other by a path— who both became arhats. | ^
A deva who by devotion advances by leaps, escaping
from one to thkteen of the sixteen heavens of form.
I M (^) 41^ A bodhisattva’s form of sitting, different
from the completely cross-legged form of a Buddha.
I M ^ Panjara, a basket, or cage. | ^ Half a
day’s fast, i.e. fasting all day but eating at night.
^ To divine, prognosticate. [ ^ A method of
divination in the esoteric school by means of the
Sanskrit letter a | j^Sc ^ Tchansupa ” is the
Mghly doubtful form given by Eitel, who describes
it as the ancient capital of Vrji, an ancient kingdom
N. of the Ganges, S.E. of Nepaul”,
* Go, go away; gone, past; depart, leave ; to
remove, dismiss ; the ^ tone. | ^ Go and come.
I 1 Past, future, present. 1 ^ ^ ^ ^ The
heretical sect which believed in the reality of past and
future as well as the present. | (or ^) % 20 MM
F X M M Ml ^ ^ SiksakaranL Ayoimg
Brahman studying with his preceptor.” M. W. Studies,
students. Also interpreted as '' evil deeds ”. Also
“ a section of the Vinaya called ^ ^ Sfe . . .
consisting of a series of 100 regulations with reference
to the conduct of novices ”. Eitel.
169
FIVE STROKES
BJf To callj cry. j To cry, wail, Raurava,
hence the fourth and fifth hot hells, v. U\-
To summon, call. [ |f To invite, especially
the Buddhas or bodhisattvas to worship, j | ® ^ ;
M #1 ® S The inviter, possibly etymologically,
connected with achavaka ; he is the youth fifth
on the left of Manjusri in his group of the Garbha-
dhatu, and is supposed to invite all the living to
enlightenment.
A sentence, phrase, clause ; also used for a
place. I i Sentence by sentence, every word.
I ^ Padakaya, perhaps Pratipadika ; an inflected
word..
m Catur. Four.
H - The four “ ones or the unity contained
(according to TTen-t'ai) in the ® pp Lotus
Sutra ; i.e. ^ ^ its teaching of one Vehicle ;
its sole bodhisattva procedure ; — its men all
and only as bodhisattvas ; g| its one ultimate
truth of the reality of all existence,
m d: DP The twenty-eight chapters of the
Lotus Sutra.
0 ± The four times a day of going up to
worship — daybreak, noon, evening, and midnight.
Only ; a final particle ; translit, j. | Jjg
M §!5 ; )m ^ ii m u;
ih m ^^lii §15 M£ ^ III
(or Jetavanlyah or Jetiyasailah. School
of the dwellers on Mount Jeta, or 0 "gp School of
Jetrvana. A subdivision of the Sthavirah. Of. ;ih*
[M. May not, cannot ; translit. ph, 1 ® ^
mm; mmmm phav
gunamasa, the twelfth month ; M. W. says February-
March, the month, masa, of the Naksatra PhalgunL
0 ». The four unattainables, per-
petual youth, no siclmess, perennial life, no death.
There is a work, the Catur-labha-sutra, tr. into
Chinese under this title. | 1 i ® The four
things of a Buddha which are beyond human con-
ception : -{B: ^ his world, ^ his living beings,
f| his nagas, and il M ^ bounds of his
Buddha-realm. | 1 1 @ The four that may not
be treated lightly : a prince though young, a snake
though small, a fire though tiny, and above all a
novice ’’ though a beginner, for he may become an
arhat. Cf. m 46.
pf May, can, able. | Khan. A Turkish term
for prince | (-5^) A case for books or writings,
likened to the shell of an egg (^ ^), | ^ ^
Khatun. A Turkish term for queen ” or “ princess ’b
* Ancient, antique, old ; of old. [ Ancient
and modern.
^ idem ^ ^ 1 ] |.
'O place, platform, plateau, terrace ; an
abbrev. for J and for ^ o T'ien-t^ai, hence | the
T‘ien-Fai mountain ; | ^ ; | ^ its ‘‘ school ” ;
its disciples ; | ^ ; | ^ its doctrine, or way.
I ^ The school of T‘ai-Heng, or T'ai and Heng ;
T'ai is T‘ien-Fai, i.e. Chih-i ^ || its founder, Heng
is ® the Heng-yo monastery, i.e. a term for
Hui-ssu g ® the teacher of Chih-i.
Daksina. The right hand, on the right, e.g.
I ^ right hand, | ^ right turn, | ^ pradaksi^ia,
turning or processing with the right shoulder towards
an object of reverence.
0 ^ PB’ The four to whom one does not
entrust valuables — ^the old, for death is nigh ; the
distant, lest one has immediate need of them ; the
evil ; or the ^ strong ; lest the temptation be too
strong for the last two.
E9 (or The four objects of
unfailing purity (or faith), i.e. the three precious ones
(triratna) and the jjg moral law.
Four forms of asiddha or incomplete
statement, part of the thirty-three fallacies in logic.
That a thing is not born or not pro-
duced of itself, of another, of both, of neither ; cf.
0 ^ J, The four invisibles — ^water to fish,
wind (or air) to man, the nature (of things) to the
deluded, and the ^ '' void to the enlightened,
because he is in his own element, and the Void is
beyond conception.
FIVE STROKES
170
B ^ Tlie period of the Buddha’s earthly life,
styled H ji: the sacred period (or period of the sage),
is added to the three periods of jg ^ correct Law ;
semblance of the Law ; and ^ decadence
.of the Law,;. . . .
jJQ piie four necessaries of a monk —
clothing, victuals, bedding, medicine (or herbs).
Another set is a dwelling, clothing, victuals, medicine.
1 1 #1 ^ The four offerings or provisions for a
monk. There is a sutra, the | | or ^ m i | |.
For I I :f; ^ m ii V. 0 ^ n s m- i j ^ n
Four methods of a bodhisattva’s preparation for
preaching the Law— entry into meditation; into
wisdom ; into complete moral self-control ; and into
clear discernment, or reasoning, ^ .
B i The four Lords of the world, whose
domains were supposed to stretch E., S., W., and N. of
the Himalayas; E. A ] lord of men; S. ^ |
of elephants ; W. ^ | of jewels (or precious things) ;
K || 1 of horses. ® ].
delusions arising from seeing things as they seem,
not as they really are. (2) ^ | [ the desires in
the desire-realm. ( 3 ) ^ ^ | | the desires in the
form-realm. ( 4 ) ^ | | the desires in the form-
less realm. When ^ /ft fj| the state of ignorance
is added we have the 3[ ^ five states. These five
states condition all error, and are the ground in
which spring the roots of the countless passions and
delusions of all mortal beings.
Four of the Five Dhyani-Buddhas, i.e.
the four regional Buddhas; they are variously
stated. The ^ ^ BJl |i gives E. ^ ; S. ® ;
W. mm. m; N. WC 0 m- The 0 g gives
E. g iii ; S. /c » ^ ^ ^ t ; W. in Ji^
M- li S #) ; N. ifr, i.e. M "W- M The
# il m II gives TfWj; g ^ ; in g |£, and
^ ^ ^ it in V. 5E § | | J; idem
0 i- 1 \ ^ ^ The four purposes of the Buddha’s
appearing, that the Buddha-knowledge might he
‘fn A revealed, proclaimed, understood, and
entered ; v. Lotus
PP*
jZQ The goat, deer, and ox carts and the
great white-bullock cart of the Lotus sutra, see pg
p A 11 m*. The world from four points of
view : that of men in general — its pleasures, thought-
lessly ; of sravakas and pratyeka-buddhas — as a
burning house, uneasily ; of bodhisattvas— as an
empty flower ; of Buddhas — as mind, all things being
for (or of) intelligent mind.
Klili The three genii, or founders of systems,
together with ^ ^ ^ Nirgranthajnati ; v. H ^
H {ill- I i iS ?E The four wise men who sought
escape from death : one in the mountains, another in
the ocean, another in the air, and a fourth in the
market place — all in vain.
B The four abodes or states in the ^ ^ 3,
i.e. (1) ^ I the devalokas, equivalents of charity,
morality, and goodness of heart ; (2) ^ | the
brahmalokas, equivalents of benevolence, pity, joy,
and indifference ; (3) ^ | the abode of &avakas,
pratyeka-buddhas, and bodhisattvas, equivalent of
the samadhi of the immaterial realm, formless and
still ; (4) I the Buddha-abode, the equivalent
of the samadhis of the infinite, v. next.
B W The four states or conditions found
in mortality ; wherein are the delusions of misleading
views and desires. They are (1) J|, — Iff the
B IK The four necessaries, or things on which
the religious rely. (1) ) ] The four of ascetic
practitioners — ^rag clothing ; begging for food ; sitting
under trees ; purgatives and diuretics as moral and
spiritual means ; these are also termed 0 1^®.
(2) ] I The four of the dharma, i.e. the truth,
which is eternal, rather than man, even its propa-
gator ; the sutras of perfect meaning, i.e. of the
4* tE truth of the middle ” w^ay ; the
meaning, or spirit, not the letter; wisdom i.e.
Buddha-wisdom rather than mere knowledge
There are other groups. Cf. 0 1 | A IE The
first four above, 1 1) and the A IE JE
Ipl ^ "V- I S fS iij- I I 5Bl The four
right objects of faith and the five right modes of
procedure ; the ^ ^0 Bhutatathata and the H ^
Three Precious Ones are the four ; the five are
almsgiving, morality, patience, zeal (or progress), and
jk m meditation.
B® The four viparyaya, i.e. inverted or
false beliefs in regard to There are two
groups : (1) the common belief in the four above,
denied by the early Buddhist doctrine that all is
impermanent, suffering, impersonal, and impure ;
(2) the false belief of the Hinayana school that
nirvana is not a state of permanence, joy, personality,
and purity. Hinayana refutes the common view in
regard to the phenomenal life ; bodhisattvism refutes
both views.
171
FIVE STROKES
Ea ttap ? udana, : the ■ four
dogmas.: all is impermanent, all is suffering, there is.
no ego, nirvana.
0 Affl The th-irty-two , marks of a Buddha.
Catiir-angabalakaya ; , the four divisions
of , a cakravarti’s troops — elephant, hastikaya ;
horse, asvakaya '; chariot, rathakaya ; and foot,
pattikaya.
0 ^ The ^ Dharmalaksana school divides
the function of cognition into four, i.e. ^ ^ mental
phenomena, ^ ^ discriminating such phenomena,
the power that discriminates, and
S ^ the proof or assurance of that power.
Another group is : fg faith, ^ liberty, ^ action, and
g assurance or realization. | | ff* ^2^ Extracts
from the 113 :0**# foux’-division Vinaya with verses,
for use on days when the discipline is recited ; there
are other works under a similar title. | [ ^ idem
\\m The school which divides the
S cognition-mind into four parts, v. above.
1 I # The four-division Vinaya or discipline of the
Dharmagupta school, divided into four sections of
20, 15, 14, and 11 chiian. The | | 1 Dharma-
gupta-vinaya was tr. in a.b. 405 by Buddhayafes and
® # it: Chu Fo-nien ; the ] | Jt JE ^ #1 ^
Dharmagupta-bhiksuni-karman was tr. by Guna-
varman in 431 ; and there are numerous other works
of this order.
0 a The four kalpas, or epochs, of a world,
|g; I that of formation and completion ; |
existing or abiding ; ^ | destruction ; and § j
annihilation, or the succeeding void. 12.
0 * The four powers for attaining enlighten-
ment : independent personal power ; power derived
from others ; power of past good karma ; and power
arising from environment.
0 in fx V. ®
0 Mem EH | | ^ The four
with victorious bodies, who were transformed inde-
pendently of normal rebirth ; also styled M'ir M
bodies set free from all physical taint, thus attaining
to Buddhahood. The four are the gl dragon-
daughter of the Lotus sutra, who instantly became
a male bodhisattva ; and three others of the ^ H
Hua-yen sutra, i.e. # It ® ^ ^ and
0 4fc ^ The I
beings may be saved.
q.v. whereby all
0 + Gatvarirhsat ; forty. | j — •, (or h®)
Forty-one of the fifty-two bodhisattva stages .(of
development), i.e. all except the -k IS
For this and \ | Z1 |3[ v. 5 ; ”t* H |4*
\ \ Jh The service to ^ if the Master
of Healing, when forty-nine lamps are displayed and
forty-nine monks engaged ; seven of Hs images are
used, seven of the lamps being placed before each
image. ,.| | | 0 The seven times seve.n. .clays, of
funeral services ; the forty-ninth day. | | | ® ^
M in The Mani, or Pearl palace of
fortymine stories above the Tusita heaven. [ \
n m m The forty-two messengers, or angels of
pP Sir M I i 1 (4 The forty-two stages,
i.e. all above the + m of the fifty-two stages.
I I I m The forty-two species of ignorance
which, according to T'ien-Vai, are to he cut off
seriatim in the above forty-two stages. | | | .^
The doctrine of the forty-tw^o ^ ® Siddham letters
as given in the 0 ^: 76 and ^ g 4. They
have special meanings, independent of their use
among the fourteen vowels and thirty-five consonants,
i.e. forty-nine alphabetic signs. The forty-two are
supposed by the ^ ^ ft 47 to be the root
or basis of all letters ; and each letter has its own
specific value as a spiritual symbol; T^ien-Pai
associates each of them mth one of the forty-two
The letters begin with and end with ^ or fg*.
1 11 # H The '' Sutra of Forty-two Sections ”
generally attributed to Kasyapa Matanga, v. jgg, and
Gobharana, v. the first Indian monks to arrive
officially in China. It was, however, probably first
produced in China in the § Chin dynasty. There are
various editions and commentaries. | j ^ The
forty bodhisattva positions ” of the ^ ^ g. They
are classified into four groups : ( 1 ) + ^ ® Ten
initial stages, i.e. the minds of abandoning things
of the world, of keeping the moral law, patience,
zealous progress, dhyana, wisdom, resolve, guarding
(the Law), joy, and spiritual baptism by the Buddha.
These are associated with the -f* ft. (2) + g ^ Ten
steps in the nourishment of perfection, i.e. minds of
kindness, pity, joy, relinquishing, almsgiving, good
discourse, benefiting, friendship, dhyana, wisdom.
These are associated with the “f* :fx. (3) + ^ Wl
Ten diamond ” steps of firmness, i.e. a mind of
faith, remembrance, bestowing one's merits on others,
understanding, uprightness, no-retreat, mahayana.,
formlessness, wisdom, indestructibility ; these are
associated with the + M I^. (i) The ± m q-v.
J I A The forty-eight demon satellites of
Aryacalanatha ^ ® ^ as subduer of demons, etc.
I I I The forty-eight years of service demanded
FIVE STROKES
172
by an old physician of his pupil in order to acquire
his skill — likened to the slow and difficult methods
of Hinayana and of early Mahayana. ] | | ^
The forty-eight vows of Amitabha that he would not
enter into his final nirvana or heaven, unless all beings
shared it ; the lists vary. | | ^ ^ M ^
For forty and more years (the Buddha) was unable to
unfold the full truth (until he first gave it in the Lotus
sutra).
m m Catuh-paramarsa, the four attachments,
i.e. desire, (unenlightened) views, (fakir) morals, and
ideas arising from the conception of the self. Also,
the possible delusions of the P3 Also, seeking
fame in the four quarters.
0 'Si The four terms, phrases, or four-line
verses, e.g. | \ ^ M The four terms of differentia-
tion, e.g. of all things into the existing ; ^ non-
existing ; both ; neither ; or phenomenal, noumenal,
both, neither. Also, double, single, both, neither ;
and other similar applications. ] j ^ The four
tenets held by various non-Buddhist schools : (1) the
permanence of the ego, i.e. that the ego of past
lives is the ego of the present ; (2) its impermanence,
i.e. that the present ego is of independent birth ;
(3) both permanent and impermanent, that the ego is
permanent, the body impermanent ; (4) neither
permanent nor impermanent; that the body is
impermanent but the ego not impermanent. | | ^ ^
The swan-song of an arhat, who has attained to the
perfect life : —
All rebirths are ended.
The noble life established,
My work is accomplished.
No further existence is mine.
1 I It The four-phrase classification that phe-
nomena are g g self-caused, ^ g caused by
another, ^ H by both, ^ g by neither ; cf.
IB ^
0 1^ The four stages in Hinayana sanctity :
srota-apanna, sakrdagamin, anagamin, and arhan.
0
idem m M &
0 ® The four “tastes”: the TTen-t'ai defini-
tion of the four periods of the Buddha’s teaching
preliminary to the fifth, i.e. that of the Lotus sutra ;
cf.
0 »i The four commanders or leaders ; see
Lotus Sutra 15.
0 Catus-ku&la-mula, the four good
roots, or sources from which spring good fruit or
development. In Hinayana they form the stage
after ® ^ ft as represented by the p. ^ and
in Mahayana it is the final stage of the
+ ® 1^ us represented by the ^ There are
also four similar stages connected with ^ravaka,
pratyeka-buddha, and Buddha, styled So , ,1 1 [.
The four of the ^ are and
IB: The four of the ^ ^ are the same,
but are applied differently. The ^ ^ retains the
same four terms, but connects them with the four
dhyana stages of the tSE- PH ^ §| in its four first
JD ^ developments.
jZ9 The four metaphors (of infinity, etc.) :
til ^ the weight of all the mountains in pounds ;
the drops in the ocean ; i% ^ the atoms of dust in
the earth ; ^ ^ the extent of space.
0 @ idem I M-
0 ± The four Buddha-ksetra, or realms, of
TTen-t'ai : (1) JL M S IpI rfc Realms where all
classes dwell — ^men, devas, Buddhas, disciples, non-
disciples ; it has two divisions, the impure, e.g. this
world, and the pure, e.g. the Western ” pure-Iand.
(2) ;;;i^ ft ^ ^ dh Temporary realms, where the
occupants have got rid of the evils of ^ ®v unen-
lightened views and thoughts, but still have to be
reborn. (3) ^ ^ ® ^ dfi Realms of permanent
reward and freedom, for those who have attained
bodhisattva rank. (4) S' ih Realm of eternal
rest and light (i.e. wisdom) and of eternal spirit
(dharmakaya), the abode of Buddhas ; but in reality
all the others are included in this, and are only
separated for convenience’ sake.
The four erroneous tenets ; also pg
Ml ^ M ; H ^ I there are two groups :
I. The four of the ^ outsiders, or non- Buddhists,
i.e. of Brahminism, concerning the law of cause
and effect: (1) ^ g 315 H heretical theory of causa-
tion, e.g. creation by Mahe^vara ; (2) ^ g H
cr § effect independent of cause, e.g. creation
without a cause, or spontaneous generation ; (3)
^ H is cause without effect, e.g. no future life
as the result of this. (4) ^ g M neither cause
nor effect, e.g. that rewards and punishments are
independent of morals. II. The four erroneous tenets
of pj ^ ^ insiders and outsiders, Buddhist and
Brahman, also styled |B ^ the four schools, as
negated in the Madhyamika sastra: (1) out-
siders, who do not accept either the Jk jen .or fa
173
FIVE ..STROKES'
ideas of k'ling.; (2) insiders who hold the Abhi-
dharma or Sarvastivadah. tenet, which recognizes'
§ haman impersonality, but, not. ^ ^ the nn- '
reality of things ; (3) also those who hold the ^ ^
Satyasiddhi tenet which discriminates the two mean-
ings of § k^nng but not clearly ; and also (4) those
in Mahayaiia who hold the tenet of the realists.
I .1 ^ ii The four Vajra-ruiers of the four elements
— earth, water, fire, wind, and of the S.E., S.W.,
N.W., and N.E. .
E9 Iw" The four firm, or Hi ^ ^ in-
destructible beliefs, in the Buddha, the law, the order,
and the command.ments.
Eg m The four stupas at the places of Buddha’s
birth, Kapilavastu ; enlightenment, Magadha; preach-
ing, Benares ; and parinirvana, Kusinagara. Four
more are located in the heavens of the Trayas-
trimsas gods, one each for his hair, nails, begging-
bowl, and teeth, E., S., W., N., respectively.
15I 5^) The four causes of falling from
grace and final excommunication of a monk or nun :
adultery, stealing, killing, falsity ; v. I ^
jZ9 The four hours of the night
^ ^ 9Ebj i-®* 7 to 3, and the eight hours of the
day from to M 3 a.m. to 7 p.m.
Eg Mahabhuta, 0 JfL ; 123 The four
elements of which all things are made ; or the four
realms ; i.e. earth, water, fixe, and wind (or air) ;
they represent g, and ® solid, liquid,
heat, and motion ; motion produces and maintains
life. As ^ active or formative forces they are styled
m m ^ ; as Ig passive or material objects they
are HH ; but the ^ ^ Satyasiddhi sastra
disputes the ^ and recognizes only the jg. j | ^ H
The inharmonious working of the four elements
in the body, which causes the 440 ailments ;
cf. E3 $6- i I is ^ The verse uttered by ^
Chao Fa-shih when facing death under the
Ml m Yao Chhn emperor, fourth century A.i>. : —
No master have the four elements.
Unreal are the five skandhas,
When my head meets the white blade,
’Twill be but slicing the spring wind.”
The four elements ” are the physical body. | |
^ III The four famous '' hills ” or monasteries in
China : ^ pg P'u-t'o, for Kuan-yin, element water ;
3E i Wu-t'ai, Wen-shu, wind ; ^ jg 0-mei, P'u-
hsien, fire ; and % 0 Chiu-hua, Ti-tsang, earth.
I I ^ 3E E9 3? 3E* The four deva-kings of
'the four quarters, ' guardians in 'a monastery. [ ]■.
R0 5 :A: PJ! S,' ! 1 iS The four monastic heads
imperially 'appointed during, the T'ang dynasty.
J 1 ^ Tlie four great disciples of the Buddha—'
ttariputra, Mahamaudgalyayana, Subhuti, and Maha-
kasyap'a. Another group is Maliakasyapa, Pinclola,
Eahula, and ? Kaiiiidinya. | 1 'The four great
oceans in a world, around Sumeru, in which are the
four great continents; cf. ill A f®* 1 I (^)
The four great continents of a world, v. )
. I 1 ffi idem 1 ,1 ^ M The four great &avakas, :
idem j 3c I 'I # ^ The four great Bodhi-
sattvas of the Lotus Sutra, i.e. Maitreya, .Manjusri,
Avalokitesvara, and Samantabhadra, Another list
of previous Bodhisattvas is J:: Visistacaritra ;
M ^ Anantacaritra ; ^ Visuddhacaritra,
and ^ ^ Supratisthitacaritra. | | ^ The
guardian devas of the four quarters : south ^
eastlig^ I; north |;
and west ® ^ !• The | | ^ ^ is the
thirteenth group of the Garbhadhatu. | |
Four great sutras ; ^ ^ Hua-yen ; § H Nirvana ;
^ ^ Maharatnakuta, and ^ Prajfia.
Eg 35 T The four quarters or continents of
the world. | ] J:; In the upper regions there
are the four heavens of the four deva-kings ; below
are the people of the four continents. [ (3c) | 3E
Catur-maharajas, or Lokapalas ; the four deva-
kings. India’s external '' generals ” who dwell
each on a side of Mount Meru, and who ward off
from the world the attacks of malicious spirits, or
asuras, hence their name ifi: 53 ^ i the four
deva-kings, guardians of the world. Their abode
is the P3 35 2 ^ catur-maharaja-kayikas ; and their
titles are: Bast # g 3c who keeps (his)
kingdom ; colour white ; name Dhrtarastra. South
li' S 3c Eeva of increase and growth ; blue ; name
Virudhaka. West ^ @ 3c The broad-eyed (also
ugly-eyed) deva (perhaps a form of &va) ; red ;
name Virupaksa. North ^ ^ | The deva who
hears much and is well-versed ; yellow ; name
Vaisravana, or Dhanada ; he is a form of Kuvera,
the god of wealth. These are the four giant temple-
guardians introduced as such to China by Amogha ;
cf. 1 1 1 5^. I 1 3E 3^ Catur-maharaja-kayikas ;
the four heavens of the four deva-kings.
Eg ^ (® 01 W H « s *■
Eg * » A meditation method on the
59 ;6D ^ I 1 ® JE. ; 59 # JE. RddHpada ;
the third group of the H + -t: ^ ^ fin bodhi-
paksikadharma ; the four steps to rddhi, or super-
natural powers, making the body independent of
FIVE STROKES
ordinary or natural law. The four steps are said
to be the ES 5|| ^ four kinds of dhyana, but
there are several definitions, e.g. ^ Jg. chanda-
rddhi-pada, desire (or intensive longing, or concen-
tration) ; H Jg virya-r.-p., energy (or intensi-
fied effort) ; ^ ^ citta-r.-p., memory (or in-
tenseholding on to the position reached) ; H jg
mimarhsa-r.-p., meditation (or survey, the state of
dhyana).
The four Indian ‘'clans’’ or castes—
brahmana, ksatriya, vaifya, and Mdra, i.e. (1)
priestly, (2) military and ruling, (3) farmers and
traders, and (4) serfs; born respectively from the
mouth, shoulders, flanks, and feet of Brahma.
^ The schools of H, M and
^ ^ likened by ^ ^ Chang-an of the T‘ien-t‘ai
to the 0 i.e. seriatim: Jgl|, H, Ji, and H
|]rr| -=f* lyi ■
j/yi ^ A. study or contemplation of
the ^ ^ Dharmalaksana sect, on ^ the terms
used, ^ the meanings of the things or phenomena,
g the nature of the things, H JglJ their differentia-
tion.
E ilj Like four closing-in mountains are birth,
age, sickness, and death ; another group is age, sick-
ness, death, and decay (^, i.e. of wealth, honours,
etc., or U S inipermanence).
0 mm, Four respect-inspiring forms of de-
meanour in waUdng, standing, sitting, lying.
ra £ The four senior or prime months,
i.e. the first of each season, first, fourth, seventh,
and tenth.
0 ^ M (fi“)The four means of attaining
to a happy contentment, by proper direction of the
deeds of the body ; the words of the mouth ; the
thoughts of the mind ; and the resolve (of the will)
to preach to all the Lotus sutra.
pt| The four dhyana heavens of form, and
the four degrees of dhyana corresponding to them.
For 1 1 le V. 1 fg.
0 The four kinds of inference in logic —
common, prejudged or opposing, insufficiently founded,
arbitrary. Also, the four schools of thought :
I. According to ^ ^ Ching-ying they are (1) It ^
that everything exists, or has its own nature ; e.g.
Sarvastivada, in the “ lower ” schools of Hlnayana •
(2) ^ ^ that everything has not a nature of its
own ; e.g. the ^ ^ [ a “ higher " Hmayana school,
the Satyasiddhi ; (3) ^ | that form has no reality,
because of the doctrine of the void, “ lower ” Maha-
yana ; , (4) | revelation of reality, that all
comes from the bhutatathata, “higher” Mahayana.
II. According to g ^ T‘an-yin of the iz W
monastery they are (1) S ^ |, i.e. ic ^ |
all things are causally produced (2) ^ ^ [, i.e.
I things are but names ; (3) |, i.e.
^ # 1, denying the reality of form, this school
fails to define reality; (4) ^ i.e. |i |
the school of the real, in contrast with the
seeming.
0 K Jd ff Special study of or advance-
ment in the four degrees, a method of the esoterics,
formerly extending over 800 or 1,000 days, later
contracted to 200. The four “ degrees ” are -f- A
IE? j|p ^M-cl g| 1^, but the order varies.
151 The four universal vows of a
Buddha or bodhisattva : ^ mm m &
to save all living beings without limit ; M ^
WC I i iff ^0 a,n end to all passions and delusions
however numerous ; pg ^ ^ I | to study
and learn all methods and means without end ; ® ^
Iffi Jb I 1 J® to become perfect in the supreme
Buddha-law. The four vows are considered as arising
one by one out of the 0 |f Four Noble Truths.
0 # s The four vinaya and the five
^astras. The four vinaya, or disciplinary regulations,
are the ^ f| ^ Sarvastivada-version tr. in 61 chiian
by Punyatara ; ys Dharmagupta’s version, tr.
in 60 chiian by Buddhaya^as ; ff" |J£ # Samghika-
version or Mahasamghika-version, tr. in 40 chiian, by
Buddhabhadra ; and 3£ ^ Mahisasaka-version, tr.
in 30 chuan by Buddhajiva and others, also known as
Mahlsasaka-nikaya-pancavargavinaya. The five sas-
tras are H 7g ; JH ^ fp |;§ B I;
^ S ^ 1; and PJ J I- til-
0 The four minutest forms or atoms per-
ceptible to the four senses of sight, smell, taste, or
touch ; from these arise the |23 ^ four elements,
from which arise the 5E ^ five wisdoms, q.v.
0 The four nirvana virtues, or values,
according to the Mahayana Nirvana sutra : (1) ^ per-
manence or eternity ; (2) ^ joy ; (3) personality
or the soul ; (4) purity. These four important
terms, while denied in the lower realms, are
afErmed by the sutra in the transcendental, or
nirvana-realm. | { ^ ; I I M P ^ The joyful
realm, or acme of the above four virtues, the nirvana-
realm, the abode or dharmabaya of the Tathagata.
0 'C.' The hearts of kindness, pity, joy, and
indifference, idem 123 ^ (jj..
0 W ^1] ^ 2^ Copulation in the first and
in the second devalokas, i.e. ^3 3E and fij fl] heavens ;
in the third it is by embrace ; in the fourth, by
holding hands ; in the fifth, by mutual smiling ;
in the sixth by a mutual look.
m The state of a saint, i.e. bejond, or
oblivious of the four conditions of ~ ^ 7^ ig
unity, difference, existence, non-existence.
idem | | ^. | | ^ The four classes
of “ prayer-beads ”, numbering 27, 64, 108, or 1,080,
styled y ^ p^, 0, and i, p^, lower, middle,
superior, and most superior. | | ^ (H) ; [ | ft Smrty-
upasthana. The fourfold stage of mindfulness,
thought, or meditation that follows the 5. ijj. ft
five-fold procedtme for quieting the mind. This four-
fold method, or objectivity of thought, is for stimu-
lating the mind in ethical wisdom. It consists of
contemplating {!) ^ the body as impure and utterly
filthy ; (2) ^ sensation, or consciousness, as always
resulting in suffering ; (3) mind as impermanent,
merely one sensation after another ; (4) ^ tbings
in general as being dependent and without a nature
of their own. The four negate the ideas of perma-
nence, joy, personality, and purity
and i.e. the four but v. 123 They
are further subdivided into JglJ and 0 particular
and general, termed JglJ ^ 'k, and M ^
and there are further subdivisions.
0 tt ft The four kinds of conduct natural
to a Bodhisattva, that arising from his native good-
ness, his vow-nature, his compliant nature, i.e. to
the six paramitas, and his transforming nature,
i.e. his powers of conversion or salvation.
0 The four enemies— the passions-and-delu-
sion maras, death mara, the five-skandhas maras,
and the supreme mara-king.
0 E As the sands of four Ganges.
0 % See and omit the first.
175 ''- FIVE STROKES
..0 ttl The four : siddhanta, The
Buddha taught .by '(1). or ordinary modes '
of expression ; (2) individual trcvatment, adapting
■his teaching to the capacity of his hearers; -(3)
diagnostic treatment of their moral diseases ; ■ and
(4) the perfect and highest truth.
IZ3 ^ idem H 0
m
set.
idem m m t
(or Four sources of affection ;
the giving or receiving of clothing, or food, or bedding,
or independently of gifts.
0 s or The four apaya, or evil
destinies : the hells, as hungry ghosts, animals, or
asuras. The asuras are sometimes evil, sometimes
good, hence the term H ^ H '' three evil destinies ’’
excepts the asuras. 1 1 hb fc The four wicked
bhiksus who threw over the teaching of their Buddha
^ Ta Chuang Yen after his nirvana ; these
suffered in the deepest hells, came forth purified,
but have not been able to attain perfection because
of their past unbelief; v. ^ ^ ^ Also
four disobedient bhiksus who through much purga-
tion ultimately became the Buddhas of the four points
of the compass, M 1^, W +0, ^ 1: m ^nd ^0^.
0 s The four kinds of wisdom received :
(1) by birth, or nature ; (2) by hearing, or being
taught ; (3) by thought ; (4) by dhyana meditation.
0 « Four stages in moral development :
that of release, or deliverance from the world on
becoming a monk ; that arising from the four medita-
tions on the realms of form ; that above the stage
M M which all moral evil is ended
and delusion ceases.
0 ^ idem H M a
0^t The four givings, i.e. of goods, of the Truth,
of courage (or fearlessness), and the giving up of
the passions and delusions; cf. dana-paramita,
Eg ^ Sima. A boundary, a separate
dwelling, or dwellings (for monks and/or visitors).
MMm (or ^^1^) Catnh-saihgraha-vastu ; four
all-embracing (bodhisattva) virtues : (1) dana,
giving what others like, in order to lead them to
FIVE STROKES
176
love and receive tlie truth ; (2) ^ ^ priyavacana,
affectionate speech, with the same purpose ; (3)
fU arthakrtya, conduct profitable to others, with
the same purpose ; (4) ^ samanarthata, co-opera-
tion with and adaptation of oneself to others, to
lead them into the truth. | | ^ ® ; J i M i
1 1 # Ri The four bodliisattvas in the Vajradhatu
with the hook, the rope, the chain, and the bell,
whose office is to it m convert the living.
0 ic Four teachings, doctrines, or schools ;
five groups are given, whose titles are abbreviated
to afc ^ fl • (1) ^ ^ I I The four schools
of ^ la-yiin of the ^ ^ Kuang-chai monastery
are the four vehicles referred to in the burning
house parable of the Lotus Sutra, i.e. sravaka,
pratyeka-buddha, bodhisattva, and the final or one-
vehicle teaching. (2) 55 | [ The Tlen-t'ai four
are ^ M, and H, v. /\ fc. (3) m ^ I I
The group of 7 c Yiian-hsiao of ^ Hai-tung
are the H ^ 50 & represented by the B3 If
® fl; H ^ it represented by the Jg ^ ^
^ represented by the ^ ® ^ ;
and “ ^ iig It represented by the ^
{^) M ^ I 1 The group of g Hui-yiian : the
schools of unbelievers, who are misled and mislead ;
of sravakas and pratyeka-buddhas who know only
the phenomenal bhutatathata ; of novitiate bodhi-
sattvas who know only the noumenal bhutatathata ;
and of fully developed bodhisattvas, who Imow both.
(5) f I ® 1 I Nagarjuna’s division of the canon
into ^ dealing with existence, or reality, cf. the
pg M ; S the Void, cf. m m II ; ^ W ^
both, cf. gg and ^ 0 ^ neither,
cf. 4* It* 1 I H Now a ^ Shingon term ;
the IZ3 ^ are the T'ien-t'ai four schools of |@ open
or exoteric teaching ; the H ^ Q-re the Shingon
esoteric teaching in which the three $c U ^ body,
mouth, and mind have special functions. | [ H M
The TTen-t^ai four main doctrinal divisions as above
and its three kinds of meditation. ] | 5E Then-t^ai’s
doctrine of the four developments of the Buddha’s
own teaching, v. above, and the five periods of the
same, v. 5E ^ 15:. 1 | ^ A work of ^ || Chih-i
of Tfien-t'ai. | | ^ Four stages, as given in the
it B UMB pp> and H q.v.
0 The four quarters of the compass ;
a square, square ; the E. is ruled by Indra, S. by
Yama, W. by Varuna, and N. by Vaisramapa ;
the N.E. is ruled by /g Isana, S.E. by ®
Homa, S.W. by g I® jg Nirrti, and the N.W. by
Blf ^ Varuna. | | K The four Buddhas of
the four regions — ^E. the world of ^ ^ abundant
fragrance where reigns gg Aksobhya ; S. of ^ ^
pleasure, ^ Eatnaketu ; W. of ^ restfulness,
or joyful conifort, ^ ® ^ Amitabha ; and N. of
^ lotus adornment, ^ ^ ^ ? Amogha-
siddhi, or gakyamuni. | | j}| The four “ generals ”
or guardians of the Law, of the four directions :
N. 15: 1 !, E. m I 1= s. It 1 ? I I, w. # m
1 |. Each has 500 followers and twenty-eight com-
panies of demons and spirits. Cf. ® 55 3E‘
jZH ^ Four benefactions, i.e. pen, ink, sutras,
preaching.
Eg B Catvarah suryah, the four suns, i.e. Asva-
ghosa, Devabodhisattva, Nagarjuna, and Kumara-
labdha (or -lata).
0 m Four Shingon ediblems, aids to Yoga-
possession by a Buddha or bodhisattva ; they are
Id, 1^, a hook, a cord, a lock, and a bell ;
the hook for summoning, the cord for leading, the
lock for firmly holding, and the bell for the resul-
tant joy. Also, the four Veda sastras. | [ gj A
mountain range in Ningpo prefecture where the
[23 ^ are clearly seen, i.e. sun, moon, stars, and
constellations. ^ fi Chih-li of the Sung dynasty
is known as the [ | # :^ honoured one of Ssfi-
ming and his school as the | | ^ Ssfi-ming school
in the direct line of T‘ien-t‘ai. In Japan Mt. Hiyei
hb til ill is known by this title, through Dengyo
-(§ 15; the founder of the Japanese T‘ien-t‘ai School.
0 ^ The four forms of wisdom of a Buddha
according to the ^ Dharmalaksan.a school : (1)
A IH ^ ® the great mirror wisdom of Aksobhya ; (2)
^ ^ ^ the universal wisdom of Eatnaketu ; (3)
^ 11 ^ ^ profound observing wisdom of
Amitabha ; (4) ^ ^ ^ the perfecting wisdom of
Amoghasiddhi. There are various other groups. ] |
PP Four wisdom symbols of the Shingon cult :
^ PP or 0 m ^ M ^
jnana-mudra, the forms of the images; i::; PP
samaya-jnana-mudra, their symbols and manual signs ;
dharma-jnana-mudra, the magic formula
of each ; M M ^ PP karma-jnana-mudra, the
emblems of their specific functions. [ 1 ^ The
praise h 3 mins of the four “ wisdoms ”, v. above.
m n Asadha, the fourth month. | I A H The
eighth of the fourth moon, the Buddha’s birthday.
The four functioning forms, i.e.
^ birth, ^ stay, ^ change, and ^ extinction;
V. pg is.
KiVK STROKES
177
ra # it ft The four books of T‘ien-t‘ai on
meditation jfc U, i-e. M Wi ± Ml M ^ B W I
7^ # fg ; and ^ fif & | ] if The four
fundamental states— birth, stay, change, and ex-
tinction (or death), v. pg ;ii5.
The four phala, i.e. fruitions, or rewards
— srota-apanna-phala, sakradagami-phala, anagami-
phala, arhat-phala, i.e. four grades of saintship ;
see ^ pe ii;ff m pi m and m m
The four titles are also applied to four grades of
sramaiias— yellow and blue flower sramanas, lotus
CTamanas, meek sramanas, and ultra-meek sramanas.
H ft- 0 When the Buddha died, of the
eight sala trees surrounding him four are said to have
withered while four continued in full leaf— a sign
that the four doctrines of ^ suffering, ^ the void,
M ^ impermanence, and ^ ^ impersonality were
to perish and those of permanence, joy, ^ per-
sonality, and ^ purity, the transcendent bodhisattva
doctrines, were to flourish.
E9 (or idem ^ 'M M
0 The noble state of unlimited ^ ^
g ^ love, pity, joy, and indifference. | | ^
Four ways of attaining arhatship, idem | | ft,
except that the last of the four is ^ protection
(of others). | | jg The four Brahmacarins who
resolved to escape death each on mountain, sea, in
the air, or the market place, and yet failed ; v. [Jj.
!Z9 The four parajika sins resulting in ex-
communication, V.
0 m. The four desires or passions : sexual
love ; -fe sexual beauty or attractiveness ; ^ food ;
o *
pp J
{JC| TFt Samyakprahana, v. H + -t; IE
the four right efforts — to put an end to existing evil ;
prevent evil arising ; bring good into existence ;
develop existing good ; | i ^ ; E3 iS iff ^re
similar but the third point is the conservation of
the good.
IH Jt Jh V. la ^
0 ifiK Four poisonous snakes (in a basket),
e.g. the four elements, earth, water, fire, and air,
of which a man is formed.
PQ pj The four rivers —Ganges, Siudlui (Indus),
Vaksu' (Oxiis), and Tarim, all reputed to arise out of
a lake, Anavatapta, in Tibet.
E9 ' An abbreviatioii for | | ^ ^ ^).
. The four female attendants on Vairocana in the
Vajradhatu, evolved from him, , each of them a
mother ” of one of the four Buddhas of the four
. quarters ; v. 0 etc. j | M ^ 5 13 fi ; 13'
ra g fi It ^ IP The four parajikas, or grievous
sins of monks or nuns: (1) abrahmacarya, sexual
immorality, or bestiality ; (2) adattadana, stealing ;
(3) vadha(himsa) killing ; (4) uttaramanusyadharma-
pralapa, false speaking.
m m There are several groups of four dliarma :
W Wc teaching (of the Buddha); 3|| | its
principles, or meaning ; yf | its practice ; |
its fruits or rewards. (2) Another group relates to
bodhisattvas, their never losing the bodhi-mind,
or the wisdom attained, or perseverance in progress,
or the monastic forest life (aranyaka). (3) Also
M ^ faith, discernment, performance, and
assurance. (4) The Pure-land “ True ” sect of
Japan has a division : fhe izM M, I
I the practice of the seventeenth of Amitabha’s
vows ; I faith in the eighteenth ; and ^ |
proof of the eleventh. The most important work of
Shinran, the founder of the sect, is these four, i.e.
M fS M- (b) A '' Lotus ” division of 0
is the answer to a question of P’u-hsien (Samanta-
bhadra) how the Lotus is to be possessed after the
Buddha’s demise, i.e. by thought (or protection)
of the Buddhas ; the cultivation of virtue ; entry
into correct dhyana ; and having a mind to save
all creatures. | | H H idem (4) above ; the three
vows are the seventeenth, eighteenth, and eleventh
of Amitabha. | ! ^ M The four imperishables —
the correctly receptive heart, the diamond, the
relics of a Buddha, and the palace of the devas of
light and sound, abhasvaras. | | pj] The seal or
impression of the four dogmas, suffering, imper-
manence, non-ego, nirvana, see pg | | ^
^ idem 13 ® ® life- | | ^ The alpha and
omega in four laws or dogmas — ^that nothing is
permanent, that all things involve suffering, that
there is no personality, and that nirvana is ;?jc
eternal rest. | | The Buddha’s gift of the four
laws or dogmas, that all things are impermanent,
that all (sentient) existence is suffering, that there
is no (essential) personality, that all form (or matter)
returns to the void. | | M ^ The
four dharma-realms of the Hua-yen School : (1)
9^ ^ phenomenal realm, with differentiation ;
(2) I I noumenal, with unity ; (3) Jg ^
FIVE STROKES
178
both Jg nounieixal and ^ plienoineiial are inter-
dependent ; (4) ^ IS 1 I phenomena are also
interdependent.
Eg n Catur-dvipa ; the four inhabited con-
tinents of every universe ; they are situated S.V E.,
W.. and N. of the central mountain Sumeru ; S. is
Jambudvipa fh 5 B- Piirva-videha ^ Jg
M. PI ; W. Apara-godamya ^ l and N. TJttara-
kuru M- &> '
distinctions of friend and enemy, love and hate, etc.
The esoteric sect has a special definition of its own,
connecting each of the four with # § ; M ^ ^ ;
IS g or M-
Eg ffi 'i§ The four delusions in reference to the
^ ^ ignorance in regard to the ego ; ^ ^
holding to the ego idea ; ^ self-esteem, egotism,
pride ; ^ ^ self-seeking, or desire, both the latter
arising from belief in the ego. Also H
The four oceans around Mount Sumeru;
of. ;fi |if A I 1 It ± Honorific title of the
monk ^ ^ Ching-t*^o of the Sui dynasty.
Eg » The four currents (that carry the unthink-
ing along) : i.e. the illusions of ^ seeing things as
they seem, not as they really are ; desires ;
existence, life ; ^ PJ ignorance, or an unenlightened
condition.
Eg M The four furnaces, or altars of the eso-
teric cult, each differing in shape : earth, square ;
water, round; fire, triangular ; wind, half-moon
shape.
Eg 3£(^) Catur-maharaja-kayikas, the four
heavens of the four deva-kings, i.e. the lowest of
the six heavens of desire ; v. © 3“$ 5* I I tB M
The above four and trayastriiiisas, Indra's heaven.
Eg Si Catur-yoni, the four forms of birth :
(1) or Hg ^ jarayuja, viviparous, as with mam-
malia ; ,(2) IP ^ aiidaja, oviparous, as with birds ;
(^) or ^ ^ saiiisvedaja, moisture,
or water-born, as with worms and fishes ; (4) ^
aupapaduka, metamorphic, as with moths from the
chrysalis, or with devas, or in the hells, or the first
beings in a newly evolved world. | | ^ A prat-
yeka-buddha method of obtaining release, by intensive
effort, at the shortest in four rebirths, at the longest
in a hundred kalpas.
Eg H The four fields for cultivating happiness
— animals ; the poor ; parents, etc. ; the religion.
Eg # The four realms, idem jzg ^ earth, water,
fire, and air. | | The four are the substance
and upholders of all things.
jZ9 The four ailments, or mistaken ways of
seeking perfection : ^ | works or effort ;
U I laissez-faire ; jff | cessation of all mental
operation ; | annihilation (of all desire).
|Z9 Eour hundred.
Eg w Eg ^ The 404 ailments of the body ;
each of the four elements — earth, -water, fire, and wind
— is responsible for 101 ; there are 202 fevers, or hot
humours caused by earth and fire ; and 202 chills or
cold humours caused by water and wind ; v. ^
E9 ^ The "‘pure” dhyana, i.e. one of
the H % three dhyanas ; this dhyana is in
four parts.
Eg* (or Eight stanzas in the fz 3E
two each on ^ impermanence, ^ suffering,
^ the void, and ^ fis non-personality ; the whole
four . sets embodying the impermanence of all things.
1 1 (0?) @ The four kinds of fearlessness, or courage,
of which there are two groups : Buddha-fearlessness
arises from his omniscience ; perfection of character ;
overcoming opposition ; and ending of suffering.
Bodhisattva-fearlessness arises from powers of
memory ; of moral diagnosis and application of
the remedy ; of ratiocination ; and of solving
doubts. V. ^ ^ 48 and 5. | | ^ HI (or
or ^^). Pratisamvid, the four unhindered or un-
limited bodhisattva powers of interpretation, or
reasoning, i.e. in dharma, the letter of the law ;
^ artha, its meaning ; nirukti, in any language,
or form of expression ; ^ pratibhana, in eloquence,
or pleasure in speaking, or argument. | | ^ idem
t ^ I S I I fi (iCO Catvari apramanani ;
the four immeasurables, or infinite Buddha-states of
mind, also styled O ^ the four equalities, or uni-
versals, and IZ3 ^ iff noble acts or charac-
teristics ; i.e. four of the twelve dhyanas : ^
^ ^jj. boundless kindness, maitri, or bestowing of
joy or happiness ; 1 1 | boundless pity, karuna,
to save from suffering ; ^ | | [ boundless joy,
mudita, on seeing others rescued from suffering;
^ I I [ limitless indifference, upeksa, i.e. rising
above these emotions, or giving up all things, e.g.
F!VK STROKBIS
^ ^ ^5. I I 5 ® The 400 disciplinary laws of a
bodhisattva, referred to in the gf fg but without
detail.
IZ9 ^0 The four avastha, or states of all pheno-
mena, i.e. birth, being, change (i.e. decay),
and death ; also P9 ^ ^ iB- There are several groups,
e-g- ^ E9 birth, age, disease, death. Also
MM 13 ^ of the “Awakening of Faith ” referring
to the initiation, continuation, change, and cessation
of the Alaya-vijnana. Also A H ^ The ideas :
( 1 ) that there is an ego ; ( 2 ) that man is different
from other organisms ; (3) that all the living are
produced by the skandhas ; (4) that life is limited
to the organism. Also § :1^ H dealing differently
with the four last heading.s ; A ! M and
^ •
0 H (if) The four noble truths, v. E9 (®) ,
i*®- M ifs location, its cessation,
the way of cure.
0 m. The four powers of sight of bodhisattvas,
a Buddha has a fifth power ; v. ^ gg.
0 SJ The four who know the workings of
one's mind for good or evil — heaven, earth, one's
intimates, and oneself.
E3 |p$ idem K JE..
0 m. m The four dhyana heavens, pg
M (?c)j division of the eighteen brahmalokas
into four dhyanas : the disciple attains to one of these
heavens according to the dhyana he observes : ( 1 )
^ 11 55 The first region, '' as large as one whole
universe," comprises the three heavens, Brahma-
parisadya, Brahma-purohita, and Mahabrahma,
^ ^5 Q'lid 5 c ^ inhabitants are without
gustatory or olfactory organs, not needing food, but
possess the other four of the six organs. ( 2 ) m ||!
5c The second region, equal to ''a small chilio-
cosmos ' comprises the three heavens,
according to Eitel, '^Parittabha, Apramanabha,
and Abhasvara," i.e, ^ minor light, ;g;
it infinite light, and S :76 utmost light-
purity ; the inhabitants have ceased to require
the five physical organs, possessing only the
organ of mind. (3) H 11 5^ The third region,
equal to ''a middling chiliocosmos ” 4 * "T*
comprises three heavens ; Eitel gives them as
Parittasubha, Apramana^ubha, and Subhakrtsna, i.e.
^ minor purity, ^ fi ^ infinite purity, and
^ ^ universal purity ; the inhabitants still have
the organ of mind and arc receptive of great joy,
(4) jig 1^. ^ The fourth region, equal to a great
chiliocosmos, 5 c ^ comprises the remaining
nine Brahmalokas, namely, Pupyaprasava, Ana-
bhraka, Brhatphala, Asanjhisattva, Avrha, .Atapa,
Sudrsa, Sudarsana, and Akanistha (Eitel). The
Chinese titles are |@ felicitous birth, |{| ^
cloudless, ^ ^ large fruitage, ^ ^ no vex<ations,
atapa is ^ no heat, sudpsa is ^ beautiful
to see, sudarsana is ^ ^ beautiful appearing, two
others are 'fe the end of form, and M 55
the heaven above thought, but it is difficult to trace
avrha and akanistha ; the inhabitants of tin's fourth,
region still have mind. The number of the dliyana
heavens differs ; the Sarvastivadins say Ifi, tiie g or
Sutra school 17, and the Stliavirah school 18. Eitel
points out that the first dhyana has one world with one
moon, one meru, four continents, and six devalokas ;
the second dliyana lias 1,000 times the worlds
of the first ; the third lias 1,000 times the worlds
of the second; the fourth dhyana has 1,000 times
those of the third. Within a kalpa of destruction
^ the first is destroyed fifty-six times by fire, the
second seven by water, the third once by wind,
the fourth ‘‘ corresponding to a state of absolute
indifference " remains '' untouched " by all the
other evolutions ; when “ fate (55 '^) comes to an
end then the fourth Dhyana may come to an end
too, but not sooner ] \ A M The four dhyanas
on the form-realms and the eight concentrations,
i.e. four on the form-realms and four on the formless-
realms. I [ ^ The four dhy ana-concentrations
which lead to the four dhyana lieavenly regions,
see above.
m m Four kinds ; where phrases containing
the ® are not found here, they may occur direct,
e.g. H I I H ^ (]|I5) The four samaya,
i.e. the four parajikas — ^Ivilling, stealing, carnality,
lying. I j fg The four kinds of faith given in
the Awakening of Faith, i.e. ( 1 ) in the ^ q-v. as
the teacher of all Buddhas and fount of all action ;
( 2 ) in Buddha, or the Buddhas ; (3) in the Dharma ;
and (4) in the Samgha. | | ® P The four
deadly sins, i.e. the four parajikas — dialling, ‘stealing,
carnality, lying. ||®^; \ \ m Ml 11 ^
The four kinds of altar-worship of the esoteric
sect for ( 1 ) averting calamities from self and others ;
(2) seeking good fortune ; (3) seeking the love and
protection of Buddhas ; (4) subduing enemies,
i I ^ Four kinds of rebirth dependent on present
deeds : from obscurity and poverty to be reborn
in the same condition ; from obscurity and poverty
to be reborn in light and honour ; from light and
honour to be reborn in obscurity and poverty ; from
light and honour to be reborn in the heavens. | |
FIVE STROKES
180
^ V. ® 11®^ The four kinds of
dharani PS ^ )S q.v. | | A The four grades
of earnest doers, who follow the bodhisattva discipline
and attain to the “f* "f" :^TJ “t* ® and
+ a. 1 I M n The four kinds of examination,
a method of repentance as a way to get rid of any
sin : study the cause of the sin, which lies in
ignorance, or lack of clear understanding, e.g. moth
and flame ; study its inevitable effect, its karma ;
study oneself, introspection ; and study the Tatha-
gata in his perfect character, and saving power.
E9 ^ or Catur-arupya (brahma) lokas ;
also Pg and see |Zg ^ The four
immaterial or formless heavens, arupa-dhatu, above
the eighteen brahmalokas : (1) ^ M ^ M
aka&nantyayatana, also termed (J®) ^ ^ the state
or heaven of boundless space; (2) ^ ^
vijnananantyayatana, of boundless knowledge ; (3)
M ^ ^ akihcanyayatana, of nothing, or non-
existence ; (4) # ® naivasanjnana-
sahjnayatana, also styled ^ ^ M W
state of neither thinking nor not thinking (which
may resemble a state of intuition). Existence in
the first state lasts 20,000 great kalpas, increasing
respectively to 40,000, 60,000 and 80,000 in the
other three. | 1 ^ ; US M 'fe ^ The last four
of the twelve dhyanas ; the auto-hypnotic, or
ecstatic entry into the four states represented by
the four dhyana heavens, i.e. jg ^ ^ supra. In
the first, the mind becomes void and vast like space ;
in the second, the powers of perception and under-
standing are unlimited; in the third, the dis-
criminative powers of mind arc subdued ; in the
fourtli, the realm of consciousness (or knowledge)
without thought is reached, e.g. intuitive wisdom.
These four are considered both as states of dhyana,
and as heavens into which one who practises these
forms of dhyana may be born.
^ ^ A verse from the ^ f &
Ghuang Yen Lun —
Health is the best wealth,
Contentment the best riches,
Friendship the best relationship,
Nirvaria the best joy.
mm The four virtues wliich a Buddha out
of his infinite heart manifests equally to all ; also
called pg ^ p q.v. They are : ^ maitri,
karuna, mudita, upeksa, i.e. kindness, pity, joy and
indifference, or ^ protection. Another group is
^ ^ #3 i*e. ^ that all Buddhas have the same
title or titles ; ^ speak the same language ;
proclaim the same truth ; and ^ have each the
threefold body, or trikaya, A third group is ^
all things are equally included in the bhutatathata ;
^ the mind-nature being universal, its field of
action is universal ; Jf; ^ the way or method is
also, universal ; therefore ^ ^ the mercy (of the
Buddhas) is universal for all.
151 The four mahayanas, i.e. the
four great schools : (1) ^ ^ Hua-yen or Avatam-
saka ; (2) ^ p Tfien-t'ai ; (3) ^ "g Chen-yen,
Shingon, or esoteric ; (4) || Ch‘an, Zen, or intuitive
school. Another group is the j H Ifc ^ ^ ,
and ^
The four monastic annual periods—
beginning of summer, end of summer, winter solstice,
and the new year.
0 ffi A summary of the
school, an offshoot of the Ch'an, in reference to
subjective, objective, both, neither.
Ling-chi
|Z9 ^ The four knots, or bonds, saihyojana,
which hinder free development; they are likened
to the P3 ^ q.v. four things that becloud, i.e. rain-
clouds, resembling desire ; dust-storms, hate ; smoke,
ignorance ; and asuras, gain.
0 a The four ideas to be got rid of in order
to obtain the '' mean ” or ultimate reality, according
to the 4* Iml * that things exist, do not
exist, both, neither.
0 ai The four half points of the compass,
N.E., H.W., S.E., S.W.
The four bandhana, or bonds are (1)
desire, resentment, heretical morality, egoism ; or
(2) desire, possession (or existence), ignorance, and
unenlightened views.
jZQ ^ The four films, or things that becloud, i.e,
rain-clouds ; dust-storms ; smoke ; and asuras, i.e.
eclipses of sun and moon ; emblematic of desire,
hate, ignorance, and pride ; cf. | ^.
|5I ^ The four kinds of holy men — &avakas,
pratyeka-buddhas, bodhisattvas, and Buddhas. Also,
the four chief disciples of Kumarajiva, i.e. ^ ^
Tao-sheng, {f* ^ Sehg-chao, ^ Tao-jung,
0 ilTC idem next entry.
FIVE STROKES
and ft lx Seng-jui. | | ;}f The four holy
ways— wearing rags from dnst-heaps, begging for
food, sitting under trees, and entire withdrawal
from the world. The meaning is similar in H ^
^ H IS ; and ra M I I If The four
holy or noble truths, idem Hg jf .
jZil The four-armed svastika, or thunder-
bolt.
The four self-raidings, or self-injuries
—ill youth not to study from morn till night; in
advancing years not to cease sexual intercourse ;
wealthy and not being charitable ; not accepting
the Buddha’s teaching. | | The four sovereign
powers: the moral law; ^ supernatural
powers ; ^ knowledge ; and ^ wisdom.
0 ^ ^ The four
medicines ; idem |ZI3 H :fx.
good
physicians, or
mM The four (divine) flowers— mandara,
mahamandara, manjusaka, and mahamanjusaka.
Also, pupflarika, utpala, padma, and kumuda or
white, blue, red, and yellow lotuses.
izg The pleasure grounds outside # ^
Sudarsana, the heavenly city of Indra : E. ^ |
Caitrarathavana, the park of chariots ; S. ^ ^
I Parusakavana, the war park; W. ^ |
Misrakavana, intp. as the park where all desires
are fulfilled ; N, M | Nandanavana, the park of
all delights. Also [
Eg Iff The four yanas or vehicles, idem gg
Eg ^ idem |
Eg -s The four most important chapters
of the Lotus sutra, i.e. iS ^ \ \ ^ M
^ ^ I, and # 1 ; this is Then-t‘ai’s selection ;
the Nichiren sect makes @ ^ | the second and
I the fourth.
Eg na The four bodhisattvas associated
with the five dhyani-buddhas in the Vajradhatu.
m « The four intelligences, or appre-
hensions ’’ of the Awakening of Faith ® q.v.,
viz. 1, |> 1^ I and \-
Eg K, . idem IS ^ The ’Fan-i-ming-i under
this heading, gives the parable .of a man who fled
from the' two bewildering forms of life and death, and
climbed down a rope '.'(of life) ^ jj^,. into the well of
impermanence fir? where two inice, night, and
day, gnawed the rattan rope; .on the four sides
four snakes ' pg sought to poison him, i.e. the
m ± or four elements (of his physicaT nature) ;
below were three dragons H # fl breathing fhe
and trying to seize him. On looking up he saw
that two ^ elephants (darkness and light) had come
to the mouth of the well ; he was in despair, when
a bee flew by and dropped some honey (the five
desires %^) into his mouth, which he ate and
entirely forgot his peril
|Z9 The four varga (groups, or orders), i.e.
bhiksu, bhiksuni, upasaka and upasika, monks, nuns,
male and female devotees. Another group, according
to T‘ien-t‘ai’s commentary on the Lotus, is ^ ^ |
the assembly which, through A^ariputra, stirred the
Buddha to begin his Lotus Sutra sermons ; ^ ^ |
the pivotal assembly, those who were responsive
to him ; ^ [pJ [ the reflection assembly, those like
Manju^ri, etc., who reflected on, or drew out the
Buddha’s teaching ; and ^ | those who only
profited in having seen and heard a Buddha, and
therefore whose enlightenment is delayed to a
future life.
pi ^ The four disciplinary processes : en-
lightenment ; good deeds ; wisdom ; and worship.
I ! To meditate upon the imj)lications or
disciplines of pain, unreality, impermanence, and
the non-ego.
PI ^ The four miseries, or sufferings — birth,
age, disease, and death.
The four bodhisattvas — ^Avalokite-
svara, Maitreya, Samantabhadra, and Manjusri.
Also, the four chief bodhisattvas in the Garbhadhatu,
There are also the ^ fL i I 1 of the Lotus sutra,
named J: > I® ^ ^ . and ^ •
PI ® + The sixteen assemblies, or
addresses in the four places where the ^ ^ ^
complete Prajfia-paramita is said to have been
delivered. | | H To inquire (or worship at)
the four places for lighting incense at a monastery.
FIVE STROKES
pt| g2 (or The Buddha’s four methods of
dealing with questions : direct answer, discriminating
ansiver, questioning in return, and silence.
|Z9 The four great scholars (among the
500 arhats) who made the Vibhasa-fistra, a critical
commentary on the Abhidharma. Their names are
H: ^ Vasumitra, ^ ^ Ghosa, ^ ^ Dharmatrata,
and' ^ , 5 ^ Buddhadeva. '
|I9 Sro Four famous fetras: (1) Jf* M I
Pranyamiila-sastratika by Nagarjuna, four chiian;
( 2 ) |& Sata-^astra by Devabodhisattva, two
chiian ; (3) -j* H 1 Dvada&nikaya(“mukha)-
sastra by Nagarjuna, one chiian ; (4) iK. ^ \
Mahaprajhaparamita-sastra by Nagarjuna, 100
chiian. During the Sui dynasty the followers of
these four ^astras formed the P 0
will put an end to births and deaths ^ ^ pg
W fly Wi ^ which does not of necessity mean
the termination of existence but that of continued
transmigration, v. | | ^ The siitra of the
four dogmas, tr. by ^ -fir Sr chiian.
Durgati ; the four evil directions or
destinations: the hells, hungry ghosts, animals,
asuras; V. [
151 The four kaya, or bodies The !
Lahkavatara siitra gives i W
i^i, and iu tu i% ; the first is the nirmanakaya,
the second and third sambhogakaya, and the fourth \
dharmakaya. The Pf i| gives g ft M V %
^ h § band® ft I, the first being
I, the second and third ^ ], and the fourth ft b
The Tfien-t'ai School gives | ; ^ |; |, and
ft b The esoteric sect has four divisions of the
ik 1- See H b
Catvari arya-satyani ; PS ^ If ; P3 ^
If. The four dogmas, or noble truths, the primary
and fundamental doctrines of ^akyamuni, said to
approximate to the form of medical diagnosis. They
are pain or suffering, its cause, its ending, the way
thereto ; that existence is suffering, that human
passion (tanha, desire) is the cause of continued
suffering, that by the destruction of human passion
existence may be brought to an end ; that by a
life of holiness the destruction of human passion
may be attained Childers. The four are
(ot M), and ^ If, i.e. diihkha H fi, samudaya
^ ^ nirodha ^ ® marga ^ Jp.
Eitel interprets them ( 1 ) '“'that 'misery’ is a
necessary attribute of sentient existence ” ; ( 2 )
that the ‘ accumulation ’ of misery is caused by
the passions ” ; (3) that '' the ' extinction ’ of
passion is possible ; (4) marga is ‘'' the doctrine of
the ' path ’ that leads to the extinction of passion”.
( 1 ) ^ suffering is the lot of the 7 ^^ ® six states of
existence ; ( 2 ) ^ is the aggregation (or exacerbation)
of suffering by reason of the passions ; ( 3 ) is
nirvana, the extinction of desire and its consequences,
and the leaving of the sufferings of mortality as void
and extinct ; (4) H; is the way of such extinction,
i.e. the A E M eightfold correct way. The first
two are considered to be related to this life, the last
two to {li ifi: a life outside or apart from the world.
The four are described as the fundamental doctrines
first preached to his five former ascetic companions.
Those who accepted these truths were in the stage
of sravaka. There is much dispute as to the meaning
of '' extinction ” as to whether it means extinction
of suffering, of passion, or of existence. The Nirvana
sutra 18 says that whoever accepts the four dogmas
|Z9 The four vehicles P 3 ^ of the Lotus
sutra ^ % i 5 p, i.e. goat, deer, bullock, and great
white-bullock carts. | | ^ The Lotus School,
which adds to the Triyana, or Three Vehicles, a
fourth which includes the other three, viz. the
— ft H q.v.
The four yokes, or fetters, i.e. desire,
yjl* possessions and existence, ^ (unenlightened or
non-Buddhist) views, ^ ignorance.
1Z9 The four wheels or circles : (1)
pg ^ the four on which the earth rests, wind (or
air), water, metal, and space. ( 2 ) Four images with
wheels, yellow associated wuth metal or gold, wdiite
with water, red with fire, and black with wind. ( 3 )
The four dhyani-buddhas, ^ iij # Aksobhya ; ^
^ Eatnasambhava ; ^ Amitabha ; ■
^ Amoghasiddhi, (4) Also the four metals, gold,
silver, copper, iron, of the cakravartin kings. | | ^
The four kinds of cakravartin kings.
mv- The four grades: (1) bhiksu, bhiksum,
upasaka, upasika, i.e. monks, nuns, male and female
disciples, V. | ^ ; (2) men, devas, nagas, and
ghosts
1 Z 9 ^ idem | ^.
mm The tao or road means the nirvana-
road ; the “ four ” are rather modes of progress,
or stages in it : (1) ^ | discipline or effort, i.e.
progress from the H K and H ^ stages to that
FIVE STROKES
of the “ ^ ® , i.e. morality, meditation, and under-
standing ; (2) ^ [g I uninterrupted progress to
the stage in which all delusion is banished ; (3) ||
fi§: ! liberation, or freedom, reaching the state of
assurance or proof and knowledge of the truth ;
and (4) J# ^ | surpassing progress in dhyani-wisdom’
Those four stages are also associated with those of
srota-apanna, sakrdagamin, anagamin, and arhat.
^ Saindhava, PE ^ rock-salt, but intp.
as salt, water, a utensil, and a horse, the four
necessaries, i.e. water for washing, salt for food,
a vessel to contain it, and a horse for progress;
also called | ^.
The four stages of a thought : not
yet arisen, its initiation, its realization, its passing
away, styled ^ ^ IE and ^ Q.
m fK The four classes, e.g. srota-apanna,
sakrdagamin, anagamin, and arhat. v. |
jZ9 pIS ^ V. ra # 5E ft. I I IS The four
sutras of the Pure-land sect, according to Jg
Tz‘a-en, i.e. the ^ g # |S ; m ^ % u ';
M pe is> and ^ i i ^ ;
I I ^ ^ ; I 1 ff" ; ns ^ The four divisions
of disciples-^bhiksu, bhiksuni, upasaka, and upasika,
monks, nuns, and male and female devotees.
mm The four grave prohibitions, or sins,
M ilparajikas: killing, stealing, carnality, lying.
Also four of the esoteric sect, i.e. discarding the truth,
discarding the bodhi-mind, being mean or selfish
in regard to the supreme law, injuring the living.
I 1 A fi The four parajikas for monks and eight
for nuns. | | [J M J I I ^ ^ M The Garbhadhatu
mandala of one central and three surrounding courts.
The occupants are described as [ | ^ ^ the sacred
host of the four courts.
m
The four maharajas, v. H ^ 5-
!l9 ^1^ The four heavy stone begging-bowls
offered to Sakyamuni by the four devas, which he
miraculously combined into one and used as if
ordinary material.
IZ9 The four guardians, v, ||g ^
® The four reseiii!.)la!ices lietween a mirror
■ and the bhutatathata in, the Awakening of Faith
M M The bhutatathata, like the "'mirror, is
independent of all beings, reveals all objects, is not
hindered by objects, and serves all beings.
0 fi The four doors, schools of thought, or
theories : is the phenomenal world real, or ^
unreal, or both, or neither ? According to the
T'ien-t'ai school each of the four schools ng ^ in
discussing ^ese four questions emphasizes one of
them, i.e. = fS; that it is real, ^ unreal,
M both, [J U; neither ; v. and and each
of the four schools. In esoteric symbolism the
pg pg are four stages of initiation, development,
enlightenment, and nirvana, and are as.sociated with
E.,S.,W.,andN. ; with the four seasons; with warmth,
heat, coolness and cold, etc. [ | ^ The four
distresses observed during his wanderings by the
Buddha when a prince— birth, age, disease, death.
0.W The four Agamas |29 Pif ^ or
divisions of the Hinayana scriptures :
dirghagamas, “ long ” works, co.smological ; 4* I I
madhyamagamas, metaphysical ; H j | samyukta-
gamas, general, on dhyana, trance, etc. ; -1- [ |
ekottarikagamas, numerically arranged subjects.
0 |ig ^ a (» «) The four Hinayana
steps for attaining Buddliabood, i.e. the myriad deeds
of the three asankhyeya kalpas ; the continually
good karma of a hundred great kalpas * in the final
body the cutting off of the illusions of the lower
eight states ; and the taking of one’s seat on the
bodhi-plot for final enlightenment, and the cutting
off of the thirty-four forms of delusive thought.
0 PS 0 fr s « Tlie four female
attendants on Vairocana in the Vajradhatu
and q.v. ; also E
m m Jg (^) V.
ra If m-
© ffi M JS M The four-faced Vairo-
cana, his dharmakaya of Wisdom.
1Z9 ^ (P^) The four Vedas,
0 JS Four kinds of horses, likened to four
classes of monks : those that respond to the Kshadow
of the whip, its lightest touch, its mild application,
and those who need the spur to bite the bone.
1
FIVE STROKES 184
mm.'k The four short divisions of time—
a wink; a snap of the fingers ; ^ a lava, 20
finger-snaps ; and ^ ^ ksana, said to be 20 lava ;
but a lava is '' the sixtieth of a twinkling ” (M. W.)
and a ksana an instant.
0 The four kinds of food, i.e. ^ or ^ |
for the body and its • senses ; ® or |^ | for the
emotions; ® or ^ j for thought; and ^ | for
wisdom, i.e. the ^ of Hinayana and the A ^
of Mahayana, of which the eighth, i.e, alayavijnana,
is the chief.
There are also groups of 13, 16, 20, 30, 95, and 96
heretics, or forms of non-Buddhist doctrine, the 95
being divided into 11 classes, beginning with the
Sankhya philosophy and ending wnth that of no-cause,
or existence as accidental. | pj *[5 The external
twenty devas in the Vajradliatu group, whose names,
many of them doubtful, are given as Narayana,
Kumara, Vajragoda, Brahma, Valera, Aditya, Candra,
Vajramaha, ? Musala, Pingala, ? Raksalevata, Vayu,
Vajravasin, Agni, Vaisravana, Vajranku&, Yama,
Vajrajaya, Vinayaka, Nagavajra. | | [ | ^ The
last of the thirteen courts in the Garbhadhatu group.
Niyama, restraint, vow ; determina-
tion, resolve ; a degree of Bodhisattva progress, i.e.
never turning back.
PH ^ The four times for food, i.e. of the
devas at dawn, of all Buddhas at noon, of animals
in the evening, and of demons and ghosts at night.
E9 K H The four fast days, i.e. at the quarters
of the moon— new, full, 8th, and 23rd.
to
Bahya. Outside, external; opposite
^ within, inner, e.g. ^ ^ inner witness, or
realization and ^ external manifestation,
function, or use. j ^ The mendicant monk who
seeks self-control by external means, e.g. abstinence
from food, as contrasted with the ^ who seeks
it by spiritual methods. | The external objects
of the six internal senses. | ii; Outside outsiders,
those of other cults. [ ^ Study of outside, or non-
Buddhist doctrines. | An external Ego, e.g. a
Creator or ruler of the world, such as Siva. [ ;
I 1 ; I External doctrines ; rules or
tenets non-Buddhist, or heretical. ) The sea
that surrounds the four world-continents. 1 ^
Unmoved by externals, none of the senses stirred.
I ^ External appearance or conduct ; what is
manifested without ; externally. The Z1
are the hair, teeth, nails, etc. | ^ External pro-
tection, or aid, e.g. food and clothing for monks
and nuns, contrasted with the internal aid of the
Buddha’s teaching. | ^ Sexual thoughts towards
others than one’s own wife, or husband. | ^ Outside
doctrines ; non-Buddhist ; heresy, heretics ; the
Tirthyas or Tirthikas; there are many groups of
these : that of the Zl 5? H fll] two devas and three
sages, i.e. the Visnuites, the Mahesvarites (or
^ivaites), and the followers of Kapila, Uluka, and
Rsabha. Another group of four is given as Kapila,
Uluka, Nirgrantha-putra* (Jainas), and Jnatr (Jainas).
A group of six, known as the [ | A W six heretical
masters, is Puraria-Kasyapa, Maskari-Gosaliputra,
Sanjaya-Vairatiputra, Ajita-Kefekambala, Kakuda-
Katyayana, and Nirgrantha-Jnatrputra ; there are
also two other groupings of six, one of them indicative
of their various forms of asceticism and self-torture.
To lose, opp. of Ifs ; to err. | (or i{^)
^ H ^isumara, " child-killing, the Gangetic porpoise,
Delphinus Gangeticus,” M. W. Tr. by |§ a
crocodile, which is the kumbhira ^ M ! :^
To lose the train of thought, or meditation ; a
wandering mind ; loss of memory. | ^ ^ Sravana,
a constellation identified with the Ox, or 9th Chinese
constellation, in Aries and Sagittarius.
The middle, medial ; to solicit ; ample, vast.
18 (or ® ) fO jp p Ahgulimalya, Sivaitic fanatics
who " made assassination a religious act ”, and wore
finger-bones as a chaplet. One who had assassinated
999, and was about to assassinate his mother for
the thousandth, is said to have been then converted
by the Buddha.
iPt A slave
slaves.
m To stop ; a nun ; near ; translit. m. When
used for a nun it is an abbrev. for hb £ jS
bhiksuni. 1 The nun’s altar ; a convent or nunnery.
I gip An abbess. | A nun. [ ^ A nunnery,
or convent. I The rules for nuns, numbering
341, to which seven more were added making 348,
commonly called the BE ■§[ 500 rules. | it £
A female bhiksu, i.e. a nun. j ^ gi|} A nun teacher ;
effeminate.^ | ^ ^ The Mistress of the nuns,
Gautami, i.e. Mahaprajapati, the foster-mother of
^akyamuni.
^ll (or Nirarbuda, | ^
"bursting tumours”, the second naraka of the
eight cold hells.
185
FIVE STEOKES
M
iEpSiS (or ffliS) Nisidana; M ^
A thing to sit or lie on, a mat.
JE ? Myati, or Myantr . 1 ^ | tr.
as Ift. ^ to restrain, hold, also as A deeply
enter, and said to he another term for to desire,
covet.
ring of the seven concentric ranges of ; a world, the
M W ih the niountams that hold the land. Also,
the name of a sea' fish whose head is , siippo,sed tO'
resemble this mountain.
JE lb Upanisad, v. ||5,
M ^ ttlL io Niskanthaka, | ?§ -ftii ff a
kind of yaksa, ^ Pg tkroatless.
^ PE Nirodka, tr. as extinction,
annihilation, cessation, the third of the four noble
truths, cf. /g |5g.
JE ^ Sugatacetana, a disciple who slighted
^akyamuni in his former incarnation of ^
Never despise, but who afterwards attained through
him to Buddhahood.
/E ^ ft Nyag-rodha, the down-growing tree.
Ficus Indica, or banyan ; high and wide-spreading,
leaves like persimmon-leaves, fruit called ^ % to-lo
used as a cougb-medicine ; also intp. the
willow, probably from its drooping characteristic;
the ^ ^ “ bastard banyan ”, Ficus pyrifolia, takes
its place as Ficus religiosa in China. Al.so written
I I #; I I M PE; II it (or il, #, or ®
PE; 1 11 PS; I # PE (or m)i m m pe.
ji ffi Nidhi (Pranidhana) ; also | jg ; ] |§
The Sanskrit is doubtful The intp. is || vow, or
M ^ seeking the fulfilment of resolves,
or aims.
/b JE PE A scavenger.
7E
^ ^ z® Nirmariarati, ^ ^ pg A devas who
‘‘ delight in transformations ”, i.e. ft M % ot ^
® ft 5? ; of the six devalokas of desire they occupy
the fifth, where life lasts for 8,000 years.
IE mjt Mrodha, restraint, suppression, cessa-
tion, annihilation, tr. by extinction, the third
of the four dogmas [23 ; with the breaking of
the chain of karma there is left no further bond
to reincarnation. Used in Anupurva-nirodha, or
“ successive terminations ”, i.e. nine successive stages
ofdhyana. Cf. jg ® ^ pg.
Pt .( Nimindhara, or Nemimdhara
I I ^ H maintaining the circle, i.e. the outermost
JE Nepala, Nepal, anciently corre-
sponding to that part of Nepal which lies east of
the Kathmandu. EiteL
/E ^ Nirgrantha, | @ ; | (pg) ; \
freed from all ties, a naked mendicant, tr. by ^
^ devotees who are free from all ties,
wander naked, and cover themselves with ashes.
Mahavira, one of this sect, called ^ ^ Jnati after
his family, and also ^ .ft PE ^ ^ Nirgrantha-
jnatiputra, was an opponent of Sakyamuni. His
doctrines were determinist, everything being fated,
and no religious practices could change one’s lot.
I I & Bhiksuni-khanda, a division of the Vinaya,
containing the rules for nuns. | | PE ^ PJ. ^
Nirgrantha-putra, idem Jnati.
mm Nila, dark blue or green. | | ®
M Nila-udumbara, v. [ | ^ p£ ^ 5
^ Nilavajra, the blue vajra, or thunderbolt, j |
^ PE idem B f J gP PS- | | ^ (or fg) ^ H
Nilotpala, the blue lotus. | | ^ Nilapita,
“the blue collection” of annals and royal edicts,
mentioned in ® =g.
m Defined as an atom, the smallest
possible particle ; but its extended form of jg
H S ^ suggests upanisad, esoteric doctrine, the
secret sense of the sutras. | | # ^ ^ Naih-
sargika-praya&ittika, intp. by ^ and g, the sin in
the former case being forgiven on confession and
restoration being made, in the latter being not
forgiven because of refusal to confess and restore.
Cf. - w 3 : + ?«•
m m Nivasana, an inner garment.
IE JS V. B « IS.
JE a ? Niskala, the name of a tree, but
niskala means inter alia seedless, barren.
Jb .(^) ^airahjana, | | jiil ; # ^ |f (or
The Nilajan that flows past Gaya, “ an eastern
tributary of the Phalgu.” Eitel.
b1
JfIVE STROKES
Jt m Mdana, a band, bond, link, primary
cause. I. The "f* ZI 0 ^ twelve causes or link s in
the chain of existence: (1) Jara-marana ^ ^ old
age and death. (2) Jati ^ (re)birth. (3) Bhava
existence. (4) Upadana laying hold of, grasping.
(5) T?sna ^ love, thirst, desire. (6) Vedana ^
receiving, perceiving, sensation. (7) Sparsa ®
touch, contact, feeling. (8) Sad-ayatana, X the
six senses. (9) Nama-rupa ^ ^ name and form,
individuality (of things). (10) Vijnana the
six forms of perception, awareness or discernment.
(11) Saihskara action, moral conduct. (12)
Ayidya ^ unenlightenment, ''ignorance which
mistakes the illusory phenomena of this world for
realities. ’ Eitel. These twelve links are stated also in
Hinayana in reverse order, beginning with Avidya
and ending with Jara-marapa. The Pan-i-ming-i says
the whole series arises from ^ PJ ignorance, and
if this can be got rid of the whole process of ^ ^
births and deaths (or reincarnations) comes to an end.
IL Applied to the purpose and occasion of writing
sutras, Nidana means (1) those written because of a
request or query ; (2) because certain precepts were
violated ; (3) because of certain events, [ | [ g
2s Nidana-matrka, two of the twelve divisions of
the sutras, one dealing with the nidanas, the other
with ^ previous incarnations.
translit.
Puti-agada, purgatives.
Purana-Kasyapa, v. Also Purna
Pausa, the 10th month in India.
Potala, V,
^ ^ gOJ Purva-Videha, or
» m (») ti m ) ; mm mm;
^ One of the four great continents
Purnabhadra, one of
the eight yaksa generals,
^ Mli 4^ VC Punyopaya, or gjj |g
Nadi. A monk of Central India, said to have
brought over 1,600 texts of the Mahayana and
Hinayana^ schools to China a.d. 655. In 666 he was
sent to ^ iJj Pulo Condore Island in the China
Sea for some strange medicine. Tr. three works,
one lost by a.d. 730.
- A Shingon meditation on the Sanskrit
a ” and others, written on the devotee’s own
±± breat; transht. ko, Icau, go. ] ^ Great
benefit. | ^ Gomaya, cow-dung. | ^ ^
Kau^mbl, (Pali) Kosambi, Vatsa-pattana. Also
mitten fl;)| (or or #-) Jjg ; ^ ^ (or M)
m M; M; fi M
(or gg. The country of King Udayana in “ Central
India”, described as 6,000 h in circuit, soil rich,
with a famous capital, m which the ® :l^ f g 6 says
there was a great image of the Buddha. Eitel
says : It was “ one of the most ancient cities of
India, identified by some with Kasia near Kurrah
(Lat. 25° 41 K, Long. 81° 27 E.), by others with
the village of Kosam on the Jumna 30 mil ps above
Allahabad It is identified with Kosam.
2? if’ ? I : » ^ (or m or
l*b) M ^ lemale demon poisoning or the cause of
wasting in a child ; interpreted as a stinking hungry
demon, and the most successful of demons.
To publish, or spread abroad the doctrine,
^ m Dana ® ; the sixth paramita, alms-
pving, i.e. of goods, or the doctrine, with resultant
benefits now and also hereafter in the forms of
reincarnation, as neglect or refusal will produce the
opposite consequences. The Zl H | | two kinds
of dana are the pure, or unsullied charity, which
looks for no reward here but only . hereafter ; and
the sullied almsgiving whose object is personal
benefit. The three kinds of dana are goods, the
doctrine, and courage, or fearlessness. The four
kinds are pens to write the sutras, ink, the sutras
themselves, and preaching. The five kinds are
C Ihe left hand. | ^ Tso-chfi, the (
ien-t^ai patriarch, named Hsiian-lang
A market, a fair, an open place for public
\ M Jetaka, or ^ ^ ^ ^
aana. A king of southern Kosala, patron of
are
187
KIVE STEOKBS
giving to those who have come from a distance,
those who are going to a distance, the sick, the
hungry, those wise in the doctrine. The seven kinds
are giving to visitors, travellers, the sick, their
nurses, monasteries, endowments for the sustenance
of monks or mms, and clothing and food according
to season. The eight kinds are giving to those who
come for aid, giving for fear (of evil), return for
kindness received, anticipating gifts in return,
continuing the parental example of giving, giving
in hope of rebirth in a particular heaven, in
hope of an honoured name, for the adornment of
the heart and life. {S- ^ 8^ 18.
^ iM Puspa, ® ^ a flower 0.
Posadha, Upavasatha, Uposana ;
fP M) 5 ^ fp PS P^li : Uposatha ; fasting,
a fast, the nurturing or renewal of vows, intp. by
If or ^ or ^ meaning abiding in retreat
for spiritual refreshment. There are other similar
terms, e.g. M ^ ® PE ^ ; also ^
^ ^ which the Vinaya uses for the meeting place ;
djp # JS ^ ^ pratidesaniya, is self-
examination and public confession during the fast.
It is also an old Indian fast. Buddha's monks
should meet at the new and full moons and read
the Pratimoksa sutra for their moral edification,
also disciples at home should observe the six fast
days and the eight commands. The | | g fast days
are the 15th and 29th or 30th of the moon. | | ^
is a term for the lay observance of the first eight
commandments on fast days, and it is used as a
name for those commands.
^ ^ Pu-tai Ho-shang ( J. : Hotei
Osho) Cloth-bag monk, an erratic monk. fp ^
Ch'ang-Ping-tzu early in the tenth century, noted,
inter alia^ for his shoulder bag. Often depicted,
especially in Japanese art, as a jovial, corpulent
monk, scantily clad and surrounded by children.
^ Purusa, I Hi I; M S man,
mankind, a man, Man as Narayana the soul and
origin of the universe, the soul, the Soul, Supreme
Being, God, see M. W. ; intp. as X ^i^d 3 k ^ man,
and an adult man, also by ^ master or educated
man, “ explained by fg, literally the spiritual
self, A metaphysical term ; the spirit which together
with nature ( g Svabhava), through the successive
modifications (ff of Guna (;^ ^ attributes or
qualities), or the active principles (f^ produces
all forms of existence Eitel | [ (
^ ^ ^ ^ fP Purusapura ; the ancient capital
of Gandhara, the modern Peshawar.
■ Potala, II
the Dalai Lama in Lhasa
PE m . the monastery of
,v.
^ . Even,, level, tranquil ; ordinary. . | *||*
■ Ordinary, ^ usual, common. | ^ Throughout Itfe ;
.. all one’s life, | ^ Sama ; samati. Level, even,
ever37where the same, universal, without partiality ;
it especially refers to the Buddha in his universal,
impartial, and equal attitude towards alh beings.
1 \ if J Universal power, or omnipotence, , i.e.
to save all beings, a title of a Buddha. | j
‘^Universal great wisdom”, the declaration by the
ancient Buddha in the Lotus sutra, that all would
obtain the Buddha-wisdom. | [ An impartial
mind, *‘no respecter of persons,” not loving one
and hating another. | | The universal nature,
i.e. the ^ iu bhiltatathata q.v. | | |f Samata-
jnana. The wisdom of rising above such distinctions
as I and Thou, meum and tuum, thus being rid of
the ego idea, and wisdom in regard to all things
equally and universally, cf. 5E %?. The esoteric
school also call it the ^ and Eatiiasambliava
wisdom. I I One of two schools founded by
PP ^ Sfli Fa-shih early in the T'ang dynasty.
1 I ^ Samatajfiana, wisdom of universality or
sameness, V. supra, | | & The universal or im-
partial truth that all become Buddha, — DJ ^ ^
^ ^ # 1 - 1 I # Universalized dharmakaya,
a stage in Bodhisattva development above the eighth,
i.e. above the /V fill- I | 3E Yarna, the impartial
or just judge and awarder. But the name is also
applied to one of the Ten Eulers of the Underworld,
distinct from Yama. Also, name of the founder
of the Ksatriya caste, to which the K^akyas belonged.
11^ The meaning of universal, i.e. that the ^ fxi
q.v. is equally and everywhere in all things. [ | %
A Buddha’s universal and impartial perception, his
absolute intuition above the laws of differentiation.
I 1 H One of the three Then-Pai meditations, the
© M phenomenal being blended with the noumenal
or universal. The term is also used for ^ ||
meditation on the universal, or absolute.
¥
A one-coloured robe of seven pieces.
% Vast, great ; to enlarge, spread abroad; e.g.
I ^ [ 15: ; I ; 1 M widely to proclaim the
Buddhist truth ; | | Hung-jM and Hung-fa,
names of noted monks ; | ^ ; I ® vast
or imiversal vows of a Buddha, or Bodhisattva,
especially Amitabha’s forty-eight vows.
^ Not ; no ; do not. | ^ ^ ; \ MU
idem I# ^ Pnrva-Videha. | ^ M (or
ftp M ® # ftp IS Pudgala ; Pali, pnggala. M. W.
188
FIVE STEOKES
says handsome having form or property
'' the soul, personal identity Keith uses person
personality Eitel, ''a general term for all
human beings as subject to metempsychosis. A
philosophical term denoting personality.’’ It is tr.
by X M ^ "tli® living ; later
by ^ ^ ® those who go on to repeated reincarna-
tions, but whether this means the individual soul
in its rebirths is not clear. | jJo ® Punyadarsa,
auspicious mirror, interpreted as ^ mirror of
the law ; name of a man. | ^ ^ H Purvasaila,
*'the eastern mountain behind which the sun is
supposed to rise.” M. W. The eastern mountain,
name of a monastery east of Dhanyabataka (Amara-
vati), the n (or fi) ^ (or ^ # ft ft g
Purva&ila-sangharama. One of the subdivisions
of the Mahasanghika school. | | PpJ ^ Puspahara,
flower-plucker, ^ ^ flower-eater, name of a yaksa.
I I # ; I I 11 K II idem II M IS 1^- I fP k
Vatsaraja. King Vatsa, idem Udayana, v.
The I I jSS 3E ® is another name for the ^
3E 3£ M fS* I ti? ; tfi pi g or or fp;
Pusya; “the sixth (or in later times the eighth)
Nakshatra or lunar mansion, also called Tishya.”
W. Jg It is the ^ group Cancer ySrjd,
the 23rd of the Chinese twenty-eight stellar mansions.
Name of an ancient Buddha. | | f|*, idem Jg
"iP ft- I I ^ ^ Pusyamitra, descendant of A&ka
and enemy of Buddhism; possibly a mistake for
the next. | [ | | ^ Pusyamitra, the fourth suc-
cessor of King Asoka ; asking what he should do
to perpetuate his name, he was told that Asoka
had erected 84,000 shrines and he might become
famous by destroying them, which he is said to
We done, v. ^ M ^5. | J| ^ Vrji, or
n tic 1# Saihvaji. An ancient kingdom north of
the Ganges, S.E. of Nepal, the inhabitants, called
Sarhvaji, were noted for their heretical proclivities.
Eitel. I H ig Purva-Videha, or Videha, the
continent east of Sumeru, idem ti§ | ^ ;
1 IE Either devapuspa, or bhupadi, the latter
being Jasminum Zambse ; both are interpreted by
^ # deva-fiowers. | ^ ^ H ; ^ Punya-
tara, a &amana of Kubha- fg ^ ® (Kabul), who
came to China and in 404 tr. with Kumarajiva
the + fi ^ Sarvastivada-vinaya, “ One of the
twenty-four Deva-Arya {% :§:) worshipped in China.”
Eitel.
Certainly, necessary, must. | ^ Certainly,
assuredly ; tr. of p^' H ^ gj; Avaivartika, intp. as
^ ^ never receding, or turning back, always
progressing, and certainly reaching nirvana. [
Prthagjana, interpreted as ^ ^
and /L ^ ; prthak is separately, individually ; with
Buddhists the whole term means born an ordinary
man ; the common people. J % ; J:fc ^ M
Pitaka, a basket, receptacle, thesaurus, hence the
Tripitaka H 1 M Certainly will, certainly arrive
at.
f}] Grieved, distressed. | fij ^ Trayastrimsas,
ti 115 m 01^; ^ ; the heavens
of the thirty-three devas, zn n the second of
the desire-heavens, the heaven of Indra ; it is the
Svarga of Hindu mythology, situated on Meru with
thirty-two deva-cities, eight on each side ; a central
city is ^ ^ ^ Sudarsana, or Amara vati, where
Indra, with 1,000 heads and eyes and four arms,
lives in his palace called || ; g g (or f®)
? Vaijayanta, and “revels in numberless sensual
pleasures together with his wife ” Saci and with 119,000
concubines. “ There he receives the monthly reports
of the” four Maharajas as to the good and evil
in the world. “ The whole myth may have an astro-
nomical” or meteorological background, e.g. the
number thirty-three indicating the “ eight Vasus,
eleven Eudras, twelve Adityas, and two Asvins of
Vedic mythology.” Eitel. Cf. @ PE
Wu, Mou ; flourishing ; the fifth of the ten
“stems”. I hi The Fan-i-ming-i describes this as
M perhaps ^ ® ® Parthia is meant.
I ^ ^ A misprint for hfe ^ H ; *1* pg ^udra,
the caste of farmers and slaves.
kr To beat, strike, make, do ; used for many kinds
of such action. | ^ To make offerings. | 'gj To wrap
up or carry a bundle, i.e. a wandering monk. | ^
To squat, sit down crosslegged. | To
knock all into one, bring tWgs together, or into
order. | To beat the board, or wooden block, e.g.
as an announcement, or intimation. | gg ^ A monk’s
sleeping garment, j gf To make inquiries. | ^ To
beat the silencer, or beat for silence. | ^ To eat
rice, or a meal.
Dawn. I ^ The new moon and full moon,
or first and fifteenth of the moon. 1 ® {§■ A wander-
ing monk, who stays for a night. 1 ® ^ A monastery
at which he stays.
Not yet ; the future ; 1-3 p.m. | J g The
karma of past life not yet fulfilled. 1 ^ ^
Anagata ; that which has not come, or will come ;
the future, e.g. a future life, or lives ; also the
future tense, one of the H iB:, i.e. ^ past,
present, future. \ ^ M A monk who has not yet
formally pledged himself to all the commandments.
I S ^ # A half-opened lotus, such as one of the
189
PIVU STROKES
forms of Kuan-yin holds in the hand. 1 # ^ ;
* ^ ^ Pb' Adhhuta ; never yet been, non-such]
rare, marvellous. | | | g Adbhutadharma-paryaya,
one of the twelve divisions of the sutras “h Z1 §|5 fM.
I 1 I 3E ® A Sung translation of the ppj ^
i M Ajatasatru-kaukriyavinodana. | ^ ^ Having
no enemy, tr. of the name of Ajata&tru M S 18: 3E-
There is a sutra of this name describing his murder
of his father Bimbisara. | ^ ; | pj Not yet arrived,
or reached. | pg ? Arbuda, 100 (or 10) millions. |
M ^ ; i ^ iS The unxevealed truth, the
Truth only revealed by the Buddha in his final
Mahayana doctrine.
* Radical, fundamental, original, principal, one’s
own; the Buddha himself, contrasted with ^ chi,
traces left by him among men to educate them ; also
a volume of a book.
* Jfli HI The first samaya-sign to
be made in worship, the forming of the hands after
the manner of a lotus.
1^ The original status of no rebirth,
i.e. every man has a naturally pure heart, which
is independent of the bonds of mortality.
Tp: ^ m. Itivrttaka ; ityukta ; one of the
twelve classes of sutras, in which the Buddha tells
of the deeds of his disciples and others in previous
lives, cf. if ^ g.
^ His original second (in the house), the
wife of a monk, before he retired from the world.
I I 7C ^ is the year of birth, i.e. the year of his
birth-star. ^ ,|. | If -f|£ Temple for worship of the
■emperor s birth-star,.for the protection of the imperial
family and the state.
Kative place, iiatiiral position, original
body ; also the:^^ ; ^ ; or fi ^ funda-
mental person or embodiment of a' Buddha or bodhi-
sattva, as distinct from his temporal manifestation.
I j The uncreated dharmakaya of Vairocana is
eternal and, the source, of all things and alT virtue.
^ # ? Satyadevata, The
original honoured one ; the most honoured of all
Buddhas ; also the chief object of worship in a
group ; the specific Buddha, etc., being served.
* ih Native hill; a monk’s original or proper
monastery; this (or that) monastery; also if
The original .Master or Teacher, ^akya-
muni. I 1 f [] Upadhyaya H ^ PS II5 an original
teacher, or founder ; a title of Amitabha.
^3
form.
Original form, or figure ; the substantive
The original heart, or mind ; one’s own
heart.
The spirit one possesses by nature;
hence, the Buddha-nature ; the Buddha-nature
within ; one’s own nature.
* M The Buddha-nature within oneself; the
original Buddha.
* M Coming from the root, originally, funda-
mentally, ^ ^ from, or before, the very
beginning. | | ^ ^ All things being of Buddha
become Buddha. | | ^ So from the beginning,
interpreted as g ^ 1 1 M “ % Originally
not a thing existing, or before anything existed —
a subject of meditation. | (^) ^ That all things
come from the Void, or Absolute, the ^ tw.
In the beginning ; originally.
^ ^ M The life-star of an individual, i.e. the
particular star of the seven stars of Ursa Major which
is dominant in the year of birth ; [ [ ^ is the
constellation, or star-group, under which he is born ;
The root or origin of delusion ; also
® ^ ^ M ti*
iSi idem Pundarika, v.
Mulagrantha ; the original text, or a
quotation from it.
The fundamental doctrine, i.e. of the
One Vehicle as declared in the Lotus Sutra, also
* Bfi The original light, or potential enlighten-
ment, that is in all beings ; also ft PjJ ; cf. §1.
nt The original time, the period when Sakya-
muni obtained enlightenment ; at that time.
FIVE STROKES
190
I
TpC (^1^ t^) Primal purity.
4. ffi Jataka sutras [§ PS fjfii ; stories
of the Buddha's previous incarnations, one of the
twelve classes of sutras. | [ |g; The stories thus
told. V. ^ fl.
The origin or cause of any phenomenon.
^ It The root of action ; the method or motive
of attainment ; (his) own deeds, e.g. the doings of
a Buddha or bodhisattva. | | (H) g A sutra of
this title.
Purnaghata, full pitcher, one
of the sixty-five mystic figures said to be traceable
on every footprint (sripada) of Buddha." Eitel.
Original bodhi, i.e. “ enlightenment ”,
awareness, knowledge, or wisdom, as contrasted with
^ ^ initial knowledge, that is “ enlightenment
a priori is contrasted with enlightenment a posteriori
Suzuki, Awakening of Faith, p. 62. The reference
is to universal mind M ^ ^ which is con-
ceived as pure and intelligent, with ^ ft as active
intelligence. It is considered as the Buddha-dharma-
kaya, or as it might perhaps be termed, the fundamental
^d. Nevertheless in action from the first it was
influenced by its antithesis ^ ^ ignorance, the
$ # Oneself ; it also means the inner self.
^ The original Buddha or Bodhisattva
and his ^ varied manifestations for saving all beings,
e.g. Kuan-yin with thirty-three forms. Also |
® SS- I I H A division of the Lotus Sutra
into two parts, the being the first fourteen
chapters, the the following fourteen chapters ;
the first half is related to the Buddha's earthly life
and previous teaching ; the second half to the final
revelation of the Buddha as eternal and the Bodhi-
sattva doctrines.
* n V. 5$. 1 I The especial
honoured one of the Nichiren sect, Svadi-devata,
the Supreme Being, whose mandala is considered
as the s}Tiibol of the Buddha as infinite, eternal,
universal. The Nichiren sect has a meditation
I I ^ H on the universality of the Buddha
and the unity in the diversity of all his
phenomena, the whole truth being embodied in the
Lotus Sutra, and in its title of five words, ^
H M Wonderful-Law Lotus-Flower Sutra, which
are considered to be the embodiment of the eternal,
universal Buddha. Their repetition preceded by
^ Namah ! is equivalent to the |§ of other
Buddhists.
Purvapranidhana. The original vow, or
vows, of a Buddha or bodhisattva, e.g. the forty-
eight of Amitabha, the twelve of grp, etc. [ [ —
opposite of awareness, or true knowledge. See
fk fi It a-nd t There are two kinds
i which is unconditioned, and never
sullied by ignorance and delusion, the other which
is conditioned and subject to ignorance. In original
enlightenment is implied potential enlightenment
in each being. | | ^ ^0 The ^ i.e. bhutatathata,
is the corpus, or embodiment ; the ^ is the
:;j;| or form of primal intelligence ; the former is the
ji or fundamental truth, the latter is the |f , i.e. the
knowledge or wisdom of it ; together they form the
whole embodiment of the Buddha-dharmakaya.
* j
any real object of the senses.
Original substance, the substance itself :
*
made by every Buddha and Bodhisattva.
Samaya ; the original covenant or vow
^ M The fundamental vijnana, one of the
eighteen names of the Alaya- vijnana, the root of
all things.
7^ ^ The foundation books of any school ;
m.
a book.
Originally or fundamentally existing ;
primal existence ; the source and substance of all
phenomena ; also the present life ; also the eighth
i.e. Alaya-vij liana. | \ The means
that original dharma is complete in each individual,
the ^ im ^ virtue of the bhutata-
thata dharma-nature, being JE. complete
without lack ; the ^ means the development
of this original mind in the ind.ividual, whether saint
or common man, to the realization of Buddha- virtue ;
^ m m m ^ ^ ^ a m, m m m
m m i i ^ a division of
the Dharmalaksana school
Eoot and twigs, root and branch, first and
last, beginning and end, etc.
Upadesa ; matrka ; the original '' mother "
or matrix ; the original sutra, or work.
191
FIVE .STROKES
M izM The great way of the one reality of Amita-
bha’s vows, i.e. that of calling on his name and
trusting to his strength and not one’s own.
# « T The higher (Buddha) manifest-
ing himself in lower form, e.g. as a bodhisattva.
* Branclij twig ; end ; dust ; not ; translit. ma,
va, ba; cL
^ Matsara, fg' grudging, stingy, greedy.
m One; of the divisions of .the Sarvasti-
vadah school, said to be .the llf'. fU q.v.
^ ^ Maiiojnasvara
® lovely sounds, music ; a king of
the Gandharvas, Indra’s iiiusicians.
.'I
On the last, at last, finally.
MW The third and last period of a Buddha-
kalpa ; the first is the first 500 years of correct
doctrine, the second is the 1,000 years of semblance
law, or approximation to the doctrine, and the third
a myriad years of its decline and end. Also ^ f^.
^ 1//H Marga ; track, path, way, the way ; the
fourth of the four dogmas |2g jf , i.e. j;!;, known as
the A ^ A IE jE (or P^), the eight holy or
correct ways, or gates out of suffering into nirvana.
Marga is described as the jg cause of liberation,
bodhi as its result. | | ^ H Marga&as, M. W.
says November-December ; the Chinese say from
the 16th of the 9th moon to the 15th of the 10th.
I I S ; I I S (or m) ^ m {or m);
7 ^ fi S ^ ^ ^ Maskari Gosaliputra, one
of the six Tirthikas ^ Jl; gjp. He denied that
present lot was due to deeds done in previous lives,
and the Lankavatara sutra says he taught total
annihilation at the end of this life.
M f IJ Mallika, 0 ^ij ; P (1) Jasminum
Zambac, M. W., which suggests the M M fhe
Chinese jasmine ; according to Eitel it is the narrow-
leaved nyctanthes (with globular berries ; the
flower, now called kasturi (musk) because of its
odour. By the Fan-i-ming-i it is styled the ^
chaplet flower, as its flowers may be formed into
a chaplet. (2) A concoction of various fruits mixed
with water offered in worship. 1 | ^ A The wife
of Prasenajit, king of Ko&la, so called because she
wove or wore jasmine chaplets, or came from a
jasmine garden, etc. | | ^ ^ Malya&i, said to be
a daughter of the last and queen in Ayodhya, capital
of Kosala.
m Marana, ^ dying, mortal, death.
MW Buddha transformed into (palm-)branches
or leaves ; the transformation of the Buddha in the
shape of the stitras.
Manusa, Manusva;. 0 (or
^ ; miSLm (or ?i); k-, ^''(or
or or P^) ; ^ ^ ^ ^ man, human,
intp. by A ^od ^ man and mind or intelligence.
Mani fg ; a jewel, a crystal, a pearl,
symbol of purity, therefore of Buddha and of liis
doctrine. It is used in Oni-maiAq>admi-lium. | | ^
The Manichean religion, first mentioned in Chinese
literature by Hsiian-tsang in his Memoirs, between
A.D. 630 and 640. The first Manichean missionary
from A # Ta-ch' in reached China in 694. In 732,
an imperial edict declared the religion of Mani a
perverse doctrine, falsely taking the name of
Buddhism. It continued, however, to flourish in parts
of China, especially Fukien, even to the end of the
Ming dynasty. Chinese writers have often confused
it with Mazdeism A K
M Jg Mati 0 ; devotion, discernment,
understanding, tr. by wisdom. | j ff* Mati-
sirhha, the lion of intelligence, an honorific title.
^ ^ Madhuka 5^ ft ^ M ’ M. W.
Bassia latifolia, tr. as ^ a fine or pleasant fruit.
M^M Vandana, worship,
reverence.
Bali, an asura king.
The last of the three periods jE, and
A ; that of degeneration and extinction of the
Buddha-law.
M H Madhyantika, | | ilfe ()J|1) ; | | jjg JD
11^; 11^28; l®ia: IW»orS
1® is also used for It is tr. by ; g >4*
Marman ; a vital part, or mortal spot.
FIVE STROKES
192
^ 4*j ^ Jfjj. One of tlie two cliief disciples of
Ananda, to whom he handed down the Buddha’s
doctrine. He is reputed to have been sent to con-
vert 13 ^ Kashmir, the other, ^ ^anaka-
vasa, to convert rf? ^ which is probably Central
India, though it is understood as China. Another
account makes the latter a disciple of the former.
Eitel says that by his magic power he transported
a sculptor to the Tusita heavens to obtain a correct
image of Maitreya.
Madhyade&, g the central
kingdom, i.e. Central India.
Ml Manorhita, or Manoratha,
tr. by an Indian prince who became the dis-
ciple and successor of Vasubandhu, reputed author
of the ^ ^ Vibhasa sastra and the twenty-
second patriarch.
^ Malla ^ a term for inhabitants of
Kusinagara and Pava. ] | 3E IS The sutra of the
king of this name, whose road was blocked by a
rock, which his people were unable to remove, but
which the Buddha removed easily by his miraculous
powers. I I ^ ^ Marakata, ® ^ ^ pg the
emerald. ( | ^ Malaya, the western Ghats in
the Deccan (these mountains abound in sandal
trees); the country that lies to the east of the
Malaya range, Malabar,” M. W. Eitel gives ^
^ Malakuta, i.e. Malaya, as ‘^an ancient king-
dom of Southern India, the coast of Malabar, about
A.n. 600 a noted haunt of the Nirgrantha sect”.
It is also identified with P flj ^ gribhoja, which
IS given as ^ ^ ^ the Malay peninsula : but
H ]|I5 Malaya,
3v
Marica, pepper.
^ ii #f a
Apes’ Pool, near Vaisalf.
Markata-krada ; the
Madana ; Ji [Sg (or §j5 ; m
PB M a fruit called the intoxicating fruit ^
^ ^ Manah ; manas ; intp. by "f‘ mitifi
the (active) mind. Eitel says : “ The siith of the
Ohadayatana, the mental faculty which constitutes
man j,s an intelligent and moral being.” The
I I ^ is defined by the If ft 4 as the
^ which means
© S thmlang and measuring, or calculating. It is
the active mind, or activity of mind, but is also
used for the mind itself.
M . Madya, intoxicating liquor, intoxicating.
The two characters are also given as a translation
of ? Madhya, and mean 100,000. | | 0 This is
intp. as not in the mean or middle way.
*1
Balin ^ ^ ; strong, strengthening.
iE Right, correct ; just, exact ; chief, principal;
the first month.
jE 4" Exactly middle ; midday.
iE-KM The sutras on which any sect specially
relies.
iE The three periods of correct law,
semblance law, and decadence, or finality :
cf. I i*.
IE ^ Samyagajiva, the fifth of the /\ Jg
right livelihood, right life ; “ abstaining from any
of the forbidden modes of living.”
O , ■ ,
jE 0 The true or direct cause, as compared
with ^ @ a contributory cause.
jE ±4 IB V. ® Mahisasakah.
jEm The direct retribution of the individual’s
previous existence, such as being born as a man,
etc. Also I
iE ± Correct scholar, bodhisattva.
jE Samyaksamadhi, right abstraction or
concentration, so that the mind becomes vacant and
receptive, the ^ eighth of the A IE M “ right
^ncentration, in the shape of the Four Meditations.”
Keith. I j Concentration upon the eighteenth
vow of Amitabha and the Western Paradise, .in
repeating the name of Amitabha.
JE ^ Samyaksambuddha H IS H ;
omniscience, completely enlightened, the universal
knowledge of a Buddha, hence he is the j j | ^
ocean of omniscience. Also f | ^ ; | ^
iE
jE The day of decease.
FIVE STROKES
jH ^ Samyaksmrti, right remembrance, the
seventh of the A IE IE J '' right mindfulness,
the looking on the body and the spirit in such a
way as to remain ardent, self-possessed and mindful,
having overcome both hankering and dejection/'
Keith.
jE H tfl Samyaksamtalpa, right thought aad
intent, the second of the A iE jE ’> “ right aspiration
towards renunciation, benevolence and kindness.”
Keith.
jE H Correct day, the day of a funeral
Samyagjnana ; correct knowledge ;
JE
sagedike, or saintdike knowledge.
JE II Samyakkarmanta, right action, purity
of body, avoiding all wrong, the fourth of the A
jE IE ; '' right action, abstaining from taking life,
or what is not given, or from carnal indulgence."
Keith.
JE ^ The correct doctrine of the Buddha,
whose period was to last 500, some say 1,000 years,
be followed by the 0^ semblance period of
1,000 years, and then by the 5^ ^ period of
decay and termination, lasting . 10,000 years. The
I I is also known as | | ^. 1 | fiHc He on
whom the Truth depends, a term for a Buddha.
1 1 ^ ^ The Tathagata who clearly under-
stands the true law’, i.e. Kuan-yin, who attained
Buddhahood in the past. | | Jg The torch of
truth, i.e. Buddhism. | | H The earliest transla-
tion of the Lotus sutra in 10 chiian by Dharmaraksa,
A.B. 286, still in existence.
JE S ^ Just at such and such an
hour.
JE
idem
JE m Correct and straight ; it is also re-
ferred to the One Vehicle teaching of Then-t'ai.
il ® The straight way which has cast
aside expediency.
JEM® Samyagvyayama, right effort, zeal, or
progress, unintermitting perseverance, the sixth of
fhe A IE H ; '' right effort, to suppress the rising
of evil states, to eradicate those which have arisen,
to stimulate good states, and to perfect those which
have come into being." Keith.
JE # JE
JE ® «
^ Samyagbuddhi, or -bod hi ; the per-
fect universal wisdom of a Buddha.
JE Right deeds,
Th
or action, opposite of ^ :ff .
The I I @ is an abbreviation of
JE S Sambodhi, the wisdom or omniscience of
a Buddha.
JE 1, Samyagdrsti, right views, understanding
the four noble truths ; the first of the A iE IS J
knowledge of the four noble truths." Keitli.
JE Samyagvak, right speech ; the third of
fhe A jE IE ; abstaining from lying, slander,
abuse, and idle talk." Keith.
jEMU Sarnmatiya, Sariimitiya (jn) ^ ^ ;
the school of correct measures, or correct evaluation.
Three hundred years after the Nirvana it is said that
from the Vatsiputriyah school four divisions were
formed, of which this was the third.
Matr, a mother. | ^ The “ mother-lord ",
or mother, as contrasted with ^ and -g:, lord
and mother, king and queen, in the mandala of
Vajradhatu and Garbhadhatu ; Vairocana, being the
source of all things, has no mother " as progenitor,
and is the $15 ^ or lord of the mandala ; the other
four dhyani-buddhas have '' mothers " called $[5 -ft,
who are supposed to arise from the paramitas ; thus,
Aksobhya has ^ HlJ ^ mother;
Ratnasambhava has n I I I for mother ;
Amitabha has | | | for mother ; Ainogha-
siddhi has ^ ^ | ] | for mother. | ® ;
M ^S. M M Matrka ; a text, as distinguished from
its commentary ; an original text ; the Ahhidharma.
Matrgrama, the community
of mothers, womankind. [ |?g {or & fp
Mrta-manusya ; a human corpse. 1 p'g 11 ; | (or
^ @ PS ^ ^ Mudra, p|J a seal,
stamp, sign, manual sign. | | | ^ A manual sign
of assurance, hence felicitous. 1 |:t ; # Ifc idem
PB, i.e. §1, Buddha.
>|C Ice ; chaste. 1 (or flni) M
Pihgala, name of the son of HaritI, pj f IJ ^ the
mother of demons. She is now represented as a
saint holding a child, Pihgala, as a beloved son,
ol
194
MaLayaaadeva and :4c ^ ^ Moksadeva ; lie
was also known as H ^ ilf Tripitaka teacher
of Dharma. He died in 664, in his 65th year.
^ The profound principles, or propositions,
i.e. Buddhism.
35. M Deep, or abstruse response ; also Hstian-
ying, the author in the T'ang dynasty of the (
a Buddhist dictionary in 25 chiian,
not considered very reliable.
^ Mi Hsuan-ching, a monk, d. 606, noted for
his preaching, and for his many changes of garments,
as -S' Heng Yo was noted for wearing one gar-
ment all his days.
S 'I'i Hsiian-ch'ang, a famous Shensi monk,
who was invited to be tutor of the heir-apparent,
A.D. 445, but refused, died 484.
Hsiian-lang, a Chekiang monk of the
T'ang dynasty, died 854, at 83 years of age, noted
for his influence on his disciples and for having
remained in one room for over thirty years ; also
called ^ PJ Hui-ming and Tso-ch'i.
The a Then-t/ai commentary on
the contents and meaning of the Lotus Sutra, and
51 the critical commentary on the text.
Hsiian-sha, a famous Fukien monk
who had over 800 disciples, died a.d. 908 ; his chief
subjects were the fundamental ailments of men—
blindness, deafness, and dumbness.
The black-robed sect of monks.
2: m Hsuan-yiian, an influential Shensi monk
who lived through the persecution of Buddhism in the
;Jh Northern Chou dynasty into the Sui and T'ang
dynasties.
^ Hsiian-fan, a Tang monk and editor,
said to be a contemporary of Hstian-tsang, some say
his disciple.
The deep meaning ; the meaning of the
profound ; it refers chiefly to the Tlen-t'ai method
of teaching which was to proceed from a general
explanation of the content and meaning of the various
great sutras to a discussion of the deeper meaning *
tiVE STROKES
in her left arm. The siitra of his name | | | m
S was tr. by ^ ^ Wl Amoghavajra,
middle of the eighth century.
Perpetual, eternal, everlasting (like the unceasing
flow of water). | ^ Eternity ; the everlasting aeon.
I Eternal life ; immortality ; nirvana is defined
d’"' ^ being born, i.e. not reborn, and therefore
not dying ; 1 is also perpetual life ;
the Amitabha cult says in the Pure Land.
To offend against, break (as a law). 1 To
offend against or break the moral or ceremonial laws
(of Buddhism). | $ To break the weightier laws.
Dark, sombre, black ; abstruse, obscure, deep,
profound ; hence it is used to indicate Taoism, and
was afterwards adopted by the Buddhists,
^ Hsiian-i, a commentator of the
Dharmalaksana school during the T'ang dynasty.
^ Hsiian-tsang, whose name is written
variously e.g. Hsiian Chuang, Hiuen-tsang, Hiouen
Tsang, Yuan Tsang, Yuan Chwang ; the famous
pilgrim to India, whose surname was ^ Ch'en and
personal name Wei ; a native of Honan,
A.D. 600-664 (Giles). It is said that he entered a monas-
tery at 13 years of age and in 618 with his elder
brother, who had preceded him in becoming a monk,
went to Ch'ang-an the capital, where in 622
he was fully ordained. Finding that China possessed
only half of the Buddhist classics, he took his staff,
bound his feet, and on foot braved the perils of the
deserts and mountains of Central Asia. The date
of his setting out is uncertain (629 or 627), but
the year of his arrival in India is given as 633 ;
after visiting and studying in many parts of India,
he returned home, reaching the capital in 645, was*
received with honour and presented his collection
of 657 works, besides many images and pictures,
and one hundred and fifty relics, ’’ to the Court,
T'ai Tsung, the emperor, gave him the gi fg ^
Hung Fu monastery in which to work. He
presented the manuscript of his famous :A: M ®‘'
|g Record of Western Countries in 646 and
completed it as it now stands by 648. The emperor
Kao Tsung called him to Court in 653 and gave
him the ^ ^ T'zii En monastery in which
to work, a monastery which ever after was associated
with him ; in 657 he removed him to the ^ §
Yii Hua Kung and made that palace a monastery.
He translated seventy-five works in 1335 chiian.
In India he received the titles of ^ ^
195
FIVE STEOKES
the method was ; (1) # ig explanation of the terms ;
(2) ^ ^ definition of the substance; (3) RjJ ^
making clear the principles ; (4) |i^ discussing
their _ application; (5) fij ^ discriminating the
doctrine, v. also |
is. m, Hsiian-chio, a Wenchow monk, also named
W ^ Ming-tao, who had a large following ; he is
said to have attained to enlightenment in one night,
hence is known as —
An abbreviation of ^ 0
The profound doctrine, Buddhism.
An abbreviation of ^ ^
An Indian, the patron of an
Indian monk Dharmapala, author of the Pg
p After his death the patron gave the MS. to
Hsiian-tsang.
^ I ^ The profound school, i.e. Buddhism. Also
that of the 0 Hua-yen (Kegon) which has a
division of -f- ^ or ^ ific indicating
the ten metaphysical propositions, or lines of thought ;
of these there are two or more versions.
Hslian-kao, a famous Shensi monk,
influential politically, later killed by order of the
emperor Wu Ti, circa 400.
Jade, a gem; jade-like, precious; you, your.
I A famous jade Buddha recovered while digging
a well in Khotan, 3 to 4 feet high. | ^ Pliable
jade, i.e. ^ ^ beef. [ :^ 3E ^ ^ The two
schools of the Jade-fountain and Jade-flower, i.e.
^ *0 T'ien-t'ai and Dharmalaksana, the
latter with Hsiian-tsang as founder in China.
Yii-ch'iian was the name of the monas-
tery in Tang-yang ^ Hsien, An-lu Fu, Hupeh,
where Chih-i, the founder of the T'ien-t'ai School,
lived ; ^ :|g Yii-hua, where Hsiian-tsang lived.
I ^ The Jade ring in one of the right hands of
the '' thousand-hand ’’ Kuan-yin. | % The name
of the woman to whom the sutra | j (t^c) S is
addressed. | The palace | [ ^ '' Yu-huakung”,
transformed into a temple for Hsiian-tsang to
work in, where he tr. the ^ ^ Mahaprajna-
paramita sutra, 600 chiian, etc. Cf. |
I ^ The urna or white curl between the Buddha’s
eyebrows, from which he sent forth his ray of
light illuminating all worlds.
iH Gourd, melon, etc. j
Melon rind.
Tiles, pottery. ! ^ An earthen vessel,
i.e. the &’avaka metliod, and a golden vessel, the
bodhisattva method.' | |jfi The Buddha in a pre-
vious incarnation as a potter. | An earthenware
begging bowd.
p Sweet, agreeable, Avilling ; Kansu. | Dgah-
Idan, the monastery of the yellow sect 30 miles
north-east of Lhasa ht SI, built by Tsoii-kha-pa.
\ ^ W Kanjur, one of the two divisions of the
Tibetan canon, consisting of 180 chiian, each chiian
of 1,000 leaves ; a load for ten yaks. | (Jg) ;
flf ^ Kamboja, one of the sixteen great
countries of India ”, noted for its beautiful women,
i M Sugar-cane, symbol of many things. A tr,
of Iksvaku, one of the surnames of ^akyamuni,
from a legend that one of his ancestors was born
from a sugar-cane. | | 5 ; IS gip J® ; — ^ 3E
King of the sugar-cane ; Iksvaku Viriidhaka, said
to be one of the ancestors of Sakyamuni, but the
name is claimed by others.
; W (or n®) * m 0 (or S) Amrta,
sweet dew, ambrosia, the nectar of immortality ; tr.
by 5c deva-wdne, the nectar of the gods. Four kinds
of ambrosia are mentioned — green, yellow, red, and
white, all coming from edible trees ” and known
as ^ pg sudha, or ^ soma. | I or The
ambrosial truth, or rain, i.e. the Buddha truth. | |
The metliod of the ambrosial truth. | |
The nectar of nirvana, the entrance is the | | p^,
and nirvana is the | \ ^ or ^ nectar city, or
region. | | 3E Amrta, intp. in its implication of
immortality is a name of Amitabha, and connected
with him are the [ | 5£, | | pg /g +
I I (or m), I I IS, etc. 1 j ^ fij W 3E ;
I I (3E) # Amrtakundalin, one of the five PJ] 3^
Ming Wang, -who has three forms, vajra, lotus, and
nectar. | | ^ Amrtodana. The
king whose name was ambrosia-rice ”, a prince of
Magadha, father of Anuruddha and Bhadrilra, and
paternal uncle of Sakyamuni. | | ^ The ambrosial
drum, the Buddha-truth.
Jati ^ ; life ; UtpMa means coming forth,
birth, production ; ^ means beget, bear, birth,
rebirth, born, begin, produce, life, the living. One
of the twelve nidanas, + 110^; birth takes
place in four forms, catur yoni, v. pg in each
case causing a sentient being to enter one of the
7^ ^ six gati, or paths of transmigration.
FIVE STROKES
196
4 M jii Birth, stay, change (or decay),
death.
Buddlia alive ; ' a living , Buddha ; also
all the. living, \ and/ {^y i*®* Buddha.
I I “Ja ; ' l l- M l I, I ^ n ; iL $
The living and the Buddha are one, i.e. all are the
one undivided whole, or absolute ; they are all of
the same substance ; all are Buddha, and of the
same ^ dharmakaya, or spiritual nature ; all
are of the same ^ infinity. ] j dfC if’ The
indestructibility of the living and the Buddha ; they
neither increase nor decrease, being the absolute.
I I ]g The living and the Buddha are but tem-
porary names, borrowed or derived for temporal in-
dication.
4#; ^feiE^ Natural and similar, i.e. gold and
silver, gold being the natural and perfect metal and
colour ; silver being next, though it will tarnish ;
the two are also called ^ ^ and i.e. the
proper natural (unchanging) colour, and the
tarnishable.
Aupapaduka ; one of the four forms
of birth, i.e. by transformation, without parentage,
and in full maturity ; thus do bodhisattvas come
from the Tusita heaven ; the dhyani-buddhas and
bodhisattvas are also of such miraculous origin, j |
Zl # The physical body of Buddha and his trans-
formation body capable of any form ; the Nirma^a-
kaya in its two forms of and
^ BP ^ ^ ^ BP To be born
is not to be born, not to be born is to be
born — an instance of the identity of contraries.
It is an accepted doctrine of the ^ ^ prajna teaching
and the ultimate doctrine of the H I& Madhyamika
school. Birth, creation, life, each is but a ]g tem-
porary term, in common statement ^ it is called
birth, in truth ^ |§ it is not birth ; in the relative
it is birth, in the absolute non-birth.
Life’s retribution, i.e. the deeds done in
this life produce their results in the next reincarnation.
The heavens where those living in this
world can be reborn, i.e. from that of the K 5?c 3E
to the # ^ ; V. H 4
Common or ordinary patience, i.e. of
^ ^ the masses.
Lihga ; anga-jata ; the male organ, penis.
One of the four forms of existence, cf. %•
Samsara ; birth and death ; rebirth
and redeath ; life and death ; ^ ^ ^
^ ^ ever-recurring samsara or transmigrations ;
the round of mortality. There are two, three, four,
seven, and twelve kinds of ^ ^ ; the two are
Pf ^ ^ various karmaic transmigrations,
and S ^ ® ^ ^ M inconceivable trans-
formation life in the Pure Land. Among the twelve
are final separation from mortality of the arhat,
with H ^ no remains of it causing return ; one final
death and no rebirth of the anagamin ; the seven
advancing rebirths of the srota-apanna ; down to
the births-cum-deaths of hungry ghosts. | | IP
|§ ^ Mortality is nirvana, but there are varying
definitions of IP q.v. | j gj The garden of life-
and-death, this mortal world in which the unen-
lightened find their satisfaction. ] 1 fg The
ocean of mortality, mortal life, ^ saihsara, or
transmigrations. 1 1 The shore of mortal life ;
as I j ^ is its flow ; | | fg its quagmire ; ] |
its abyss; j 1 ^ its wilderness ; | | its
envelopment in cloud. | f ^ Kelease from
the bonds of births-and-deaths, nirvana, | ] ^
The wheel of births-and-deaths, the round of mor-
tality. I I g The long night of births-and-deaths.
111^ The region of births-and-deaths, as com-
pared with that of nirvana.
^ m The living and things, i.e. A
men and things, the self and things ; the %
sentient, or those wuth emotions, i.e. the living ;
and those without, i.e. insentient things.
\ \ m The physical body and the spiritual body
of the Buddha : the Nirmanakaya and Dharma-
kaya.
The ford of life, or mortality.
Utpadanirodha. Birth and death, pro-
duction and annihilation ; all life, all phenomena,
have birth and death, beginning and end ; the
H Madhyamika school deny this in the ^
absolute, but recognize it in the |g relative. | [ ^
Coming into existence and ceasing to exist, past
and future, are merely relative terms and not true
^ ^ ^ ^ The second Bodhisattva
on the right of the Bodhisattva of Space M. ^ M
in the Garbhadhatu.
FIVE STItOKES
197
in reality ; they are the first two antitheses in the
4* ii' Madhyamika-sastra, the other two antitheses
being — ilf Tf; unity and difiference, impermanence
and permanence.
* ^ Birth and rebirth (without end).
m The three regions H Jf- of the constant
round of rebirth.
^ Born blind.
A-. ^ Empty at birth, i.e. fig A ^ void
of a permanent ego.
AeM Stories of the previous incarnations of
the Buddha and his disciples, tr. by Dharmapala,
5 chiian, third century a.d.
^ Birth, age, sickness, death,
the pg ^ four afflictions that are the lot of every
man. The five are the above four and ^ misery,
or suffering.
•4^ I'our great disciples of Kumara-
jiva, the Indian Buddhajiva or ^ ^ Tao-sheng and
the three Chinese ff* ^ Seng-chao, ^ Tao-jung,
and ft tJJ Seng-jui.
Jata-rupa ; gold, v. ^ f^.
is Birth and what arises from it ; cause
of an act ; the beginning and rise.
The O ^ four forms of birth and the
7^ ^ six forms of transmigration.
The physical body ; also that of a Buddha
in contrast with his ^ ^ dharmakaya ; also a bodhi-
sattva's body when born into any mortal form.
I I The worship paid to Buddha-relics, [ | ^ M*
The way or lot of those born, i.e. of
mortality.
The mind or intelligence of the living ;
a living intelligent being ; a living soul.
Offerings made before a meal
of a small portion of food to ghosts and all the living ;
, cf. Nirvana sutra 16 , and Vinaya .f| 31. j ^
A board on which the offerings are |>laef?f1. | ^
The bowl in which they are contained.
To. use,, to employ ; use, fimctioii, | ix. Great
in function,- the universal acti^dty of the ^ A.ll
: bhutatathata ; v. ;|g |p ; and ci H inner
nature, form and function. [ Function or, activity
ceasing ; i.e. matter, (or the, body does, not
cease to exist, but only its varying functions ■ or
activities.
^ A field, fields ; a place, or state, for the
cultivation of meritorious or other deeds ; cf. || |.
1 (ft) ^ A patch-robe, its patches resembling the
rectangular divisions of fields.
^ From; by; a cause, motive; to allow, let ;
translit. yo, yu; e.sf. | M ; [ PS (or M)
Yugamdhara, idem ft | ^ ; ] ^ ^
(or ti) ^ ; m m (or fS or jg) M Yojana ;
described as anciently a royal day’s march for the
army ; also 40, 30, or 16 11 ; 8 la*osas H
one being the distance at which a bull’s bellow can be
heard; M.W. says 4 kro&s or about 9 English
miles, or nearly 30 Chinese li.
^ Scale, mail ; the first of the ten celestial
stems I ^ PP A digital or manual sign, indicating
mail and helmet. | J|| A picture, formerly shaped
like a horse, of a god or a Buddha, now a picture of a
horse.
^ To draw out, stretch, extend, expand ;
notify, report ; quote. | Q Candra, the moon ; also
the name of an elder. | ^ ; ^ ; MM Sindhu,
Indus, Sindh, v. pp The river Hiranya-
vati, Y. P otherwise said to be the Nairanjana
\m 1 ^ (JS) # ; «
Yasti-vana, grove of staves, said to have grown
from the staff with which a heretic measured the
Buddha and which he threw away because the more
he measured the higher the Buddha grew. | ^
? Sindura, the trick of the illusionist who disappears
in the air and reappears.
Q White, pure, clear; make clear, inform.
^ (or .) Jnaptidvitiya karma-
vacana ; to discuss with and explain to the body
of monks the proposals or work to be undertaken ;
iQ P3 ^ is to consult with them on matters of
grave moment and obtain their complete assent.
FIVE STROKES
a m To tell the Buddha.
a ^ (orl) « 3^ The white umbrella or
canopy over the head of Buddha, indicating him^ as
a eakravarti, or wheel-king.
Pure reward, or the reward of a good life.
A clear heart or conscience.
a tt, (®) Robbing with bare hands and with-
out leaving a trace, as ^ is fighting without
weapons, and & is killing with bare hands.
y ^ ^uklapaksa g| ^ ; the bright, i.e. first
half of the month, as contrasted with the ^ ^
krsnapaksa, dark or latter half.
a a It The informing baton or
hammer, calling attention to a plaint, or for silence
to give information.
IM 'i'^’kite candana, or white sandal-wood.
0 The curl between ^akyamuni’s eye"
brows ; froni it, in the Mahayana sutras, he sends
out a ray of light which reveals all worlds ; it is used
as a synonjin of the Buddha, e.g. \ \ ^ ^ (all
that a monk has is) a gift from the White-curled One.
a 7K M White-river town, Isfijab, “ in
Turkestan, situated on a small tributary of the
Jaxartes in Lat. 38° 30' N., Long 65° E.” Eitel.
0 A white ox ; | | ^ ;^| a hornless white
ox : a horse.
To lay a true information.
a 3
a ^ ® The White Lily Society, set up near
the end of the Yiian dynasty, announcing the coming
of Maitreya, the opening of his white lily, and the
day of salvation at hand. It developed into a
revolution which influenced the expulsion of the
Mongols and establishment of the Ming dynasty.
Under the Ch‘ing dynasty it was resurrected under a
variety of names, and caused various uprisings.
I I ^ The Sung vegetarian school of ^ ^ tt Mao
white lotus. I I ^ The lotus throne in the first
court of the Garbhadhatu. I 1 ( | ) fct ; | | ^ *
jH ft A society formed early in the fourth century
by ^ ig Hui-yuan, who with 123 notable
Hterati, swore to a life of purity before the image
of Amitabha, and planted white lotuses in symbol.
An account of seven of its succeeding patriarchs is
given in the ® ^ ® 26 ; as also of eighteen
of its worthies.
a ^ White clothing, said to be that of
Brahmans and other people, hence it and Q fg. are
terms for the common people. It is a name also
for Kuan-yin. | | (or H ^ ; | | ^ ;
^ ^ P PH # Pandaravasini, the white-robed
form of Kuan-yin on a white lotus.
0 ^ The six-tusked white elephant which
bore the Buddha on his descent from the Tusita
heaven into Maya’s womb, through her side. Every
Buddha descends in similar fashion. The immaculate
path, i.e. the immaculate conception (of Buddha).
To speak praises to the Buddha.
0 ^ } I I M The white-foot
monk, a disciple of Kumarajiva.
0 (^) A Buddhist school formed in the
White Cloud monastery during the Sung dynasty ;
its followers were known as the | | ^ White Cloud
vegetarians.
S i!X Suklodana-raja, a prince of Kapila-
vastu, second son of Sirnhahanu, father of Tisya
^ fi;, Devadatta m and Nandika H b.
Eitel.
a The White Horse Temple recorded
as given to the Indian monks, Matahga and
Gobharana, who are reputed to have been fetched
from India to China in a.d. 64. The temple was
in Honan, in Lo-yang the capital ; it was west of
the ancient city, east of the later city. According
to tradition, originating at the end of the second
century a.d., the White Horse Temple was so called
because of the white horse which carried the sutras
they brought.
a * it The White Heron Lake in Eajagrha,
the scene of Sakyamuni’s reputed delivery of part
US ^ II chiian
593“600, the last of the ^^16 assemblies’’ of this
sutra, which is also called the I M M,
KIVK-SIX .STISOKEH
199
0 M White and dark, e.g. | | || good and
evil deeds, or karma; I \ ^ light and dark
uposatha, the observances of the waxing and waninv
moon, cf.
An arrow ; to take an oath ; a marshal ;
ordure. | :q Arrow and rock are two incoiupatibles^
for an arrow cannot pierce a rock.
1
rJc - & ^ Leather, skin, hide. | # (or W)
'Wi ■?_ The body, lit. “ skin and shell leaking | ^
Clothing of hides or skins ; a name for a monk’s
garments, implying their roughness and simplicity.
I ® Skin bag, i.e. the body. "
Q Cak§uh, the eye; the organ of vision; the
head or chief , translit. mu, | Mukha, mouth
opening. | ^ Mukta, release, free, released;
mukta, a pearl, jewels in general. | | Abbrev. for
'6®' S I I Itivrttaka, biographical stories. [ ^
^ M Intp. as mukti, release, emancipation
^ or as the knowledge or experience of liberation.
I ^ (or fig, or #) gf pe ; I (or ^
PI K ; # M (or Jh) PI il5 ; ^ ^ |5B ; ^ f
j I I |. Mucilinda, or Mahamucilinda. Anagaor
dragon king who dwelt in a lake near a hill and cave
of this name, near Gaya, whore Sakyamuni sat
absorbed for seven days after his enlightenment,
protected by this naga-king. | ;^ iS M The power
of the eye to discern trifling differences ; quick
discernment. | Ig ; | il ; f# Pf [ ig (or
B ^ M) I ± I ® (or ii ; ^ # (or ;(;)
'(Sn S ^ @ 'ftn (Maha-) Maudgalyayana, or
Maudgalaputra ; explained by Mudga ^ ^ lentil,
kidney-bean. One of the ten chief disciples of
Sakyamuni, specially noted for miraculous powers ;
formerly an ascetic, he agreed with Sariputra that
whichever first found the truth would reveal it to
the other. Sariputra found the Buddha and brought
Maudgalyayana to him ; the former is placed on
the Buddha’s right, the latter on his left. He is
also known as ^ Kolita, and when reborn as
Buddha his title is to be Tamala-patra-candana-
gandha. In China Mahasthamaprapta is accounted
a canonization of Maudgalyayana. Several centuries
afterwards there were two other great leaders of
the Buddhist church bearing the same name, v.
Eitel. I jig ^ Mudgara ; a hammer, mallet, mace.
J JE. Eye and foot, knowledge and practice ; eyes
in the feet. | | ^[Ij Aksapada, founder of the Nyaya,
or logical school of philosophers. M. W.
Stone, rock. ^ A painting of a rock : though
the water of the water-colour rapidly disappears, the
painting remains, fjl ^ Even a rock meeting
hard treatment will split. 1 ^ ^ Sutras cut in stone
in A.D. 829 in the S ^ Ch'ung-hsiian temple, Soo-
chow, where Po Chii-i put up a tablet. They consist
of 69,550 words of the 0, 27,092 of the ^
5,287 of the ^ ^ij, ;h020 of the -tf 0 PE II jg.
1,800 of the |Sg pg, 6,990 of the |fe ®
3,150 of the ^ and 258 of the"^ ^
\ ix: A barren woman; a woman incompetent
for sexual intercourse. [ 52, Son of a barren
woman, an impossibility. [ ^ The pomegranate,
symbol of many children because of its .seofls ; a
symbol held in the hand of -J- /:]; |i|i Hariti,
the deva-mother of demons, converted by the Buddha.
I Tinder ; lighted tinder, i.e. of but momentary
e.xistence. [ [ij The hill with the stone sutras,
which are said to have been carved in the Sui
dynasty in grottoes on ]& '-ff? [Ij Pai Tai Shan, west
of ^ jl’H Cho-chou in Shun-Pien-fu, Childi. |
Stone honey ; a toffee, made of sugar, or sugar and
cream (or butter) . J The four heavy stone begging-
bowls handed by the four devas to the Buddha on
his enlightenment, which he miraculously received
one piled on the other.
To indicate, notify, proclaim. | ^ To point
out and instruct, e.g, | ^ to indicate the way of
nirvana. ^ A proclamation ; to notify.
Growing grain. J 111 Ho-shan, a monastery in
Chi-chou, and its abbot who died a.d. 960.
.. t.
_y/_^ Set up, establish, stand, stand up. [ ■{§•
The learned monk who occupies the chief
seat to edify the body of monks. | ^ Eepa, or
repha, a “low” garment, a loin-cloth. | ^ To
establish a “ school ”, sect, or church. | 1 !1| jj?
To set up a school and start a sect. | ^ To set up',
or state a proposition ; to make a law, or rule.
I To state — and confute — a proposition. | ^ To
state a syllogism with its ^ proposition, Q reason,
and example.
6. SIX STROKES
Also ; moreover. | ;^ j ^ Both reality
and unreality (or, relative and absolute, phenomenal
and uon-phenomenal), a term for the middle school ;
Madhyamika.
Interlock, intersect ; crossed ; mutual ; friend-
ship ; to hand over, pay. ( ; I # To hand
over, entrust to. | ^ To hand over charge of
a hall, or monastery. | jg A tripod of
SIX STROKES
200
three rushes or canes — ^an illustration of the mutuality
of cause and effect, each cane depending on the other
at the point of intersection, j ^ A curtain
festooned with jewels, resembling hanging dewdrops,
I To hand over and check (as in the case of an
inventory).
Skill ; 1 ?5 ; I I 5a Anaetor.
The metamorphic devi on the head of Siva, perhaps
the moon which is the usual figure on Siva's
head.
' fft. A rank of five. | Wu-kuan Wang, the
fourth of the ten rulers of Hades.
Bear, endure, let ; office ; it is used to connote
laisser-faire ; one of the H as | implies laisser-
aller ; it is intp. by let things follow their own course,
or by § naturally, without intervention.
Look up, respectful ; lying with the face upward,
opposite of-C^ ; translit. n as in anga, cf. -§1, 1^.
1 ill To look up to the hills ; Yang-shan, name of a
noted monk. | i A A half-moon on its back, i.e.
a sign in the esoteric sect.
tic Desist, give up ; resign ; divorce ; blessing,
favour. I ® Lit. ''Desist from butchering," said
to be the earliest Han term for gl, etc.,
Buddha. The ^ ^ ^ ^ says that the King of
VaisaligI ^ killed King f;ic ^ (or the non-butchering
kings), took his golden gods, over 10 feet in height,
and put them in the -H* S Sweet-spring palace ;
they required no sacrifices of bulls or rams, but only
worship of incense, so the king ordered that they
should be served after their national method.
Prostrate ; humble ; suffer, bear ; ambush ;
dog-days; hatch; it is used for control, under
control, e.g. as delusion ; is contrasted with it as
complete extirpation, so that no delusive thought
arises. \ The first of the 3£ five forms
of submission, self-control, or patience. | ||^ To
bury, hide away. 1 plg The Vedas, v. | .|S
^ ^ Buddhamitra, of northern India, the ninth
patriarch, a Vaisya by birth (third caste), author of
the S li @ Pancadvara-dhyana-sutra-
mahartha-dharma ; he was styled Mahadhyanaguru.
To cut down, chastise ; a go-between ; to make
a display ; translit. va. ] ^ Varga, tr. by
iJP a class, division, group. | $1] ^ Varana, "a
mountainous province of Kapisa with city of the same
name, probably the country south-east of Wauneh in
Lat. 32^ 30 N., Long. 69° 26 E." Eitel. Perhaps
Bannu, v. Levi, J. Asiatique, xi, v, p. 73. Also v.
I i-d Vadi or Vati. " An ancient little kingdom and
city on the Oxus, the modern Betik, Lat. 39° 7 K.,
Long. 63° 10 E." Eitel. j ffr H Vajra. I d H ;
m (or PH or it ) H il(or #) ; P|f |B mi (or
® ) il ; ^ rr ^ ^ (or M) ffl tr. .by # Wl im
Diamond club; the thunderbolt, svastika ; recently
defined by Western scholars as a sun symbol. It is
one of the saptaratna, seven precious things ; the
sceptre of Indra as god of thunder and lightning,
with which he slays the enemies of Buddhism ; the
sceptre of the exorcist ; the symbol of the all-
conquering power of Buddha. I | | ^
(or ift) ^ Vajradhara, the bearer of the vajra.
Ill P|$ Vajrajvala, i.e. flame, tr. as ^ is] ^ the
scintillation of the diamond, the lightning. | fjp
Varanga, name of a spirit, or god ; a name of Visnu as
beautiful. | R Pjtt Valabhi. Modern Wala. "An
ancient kingdom and city on the eastern coast of
Gujerat." Eitel. Known also as db H northern
Lata. I ^ ^ Vasumitra, v. | 1 H
(or Bf ) g ^ ^ m a. Vasubandhu, I i|5
^ ^ Vanavasin, one of the sixteen arhats. | H fp
Varsa, rain ; name of a noted Samkhya leader,
Varsaganya. | d li ^ M Vajraputra, one of
the sixteen arhats.
He, she, it ; that ; translit. ai, r ; cf. ^
and ^ ; for the long 7 the double characters ^
and ^ ^@3* are sometimes used. | ^ H fA refers to
the Sanskrit sign ^ as neither across nor upright,
being of triangular shape, and indicating neither unity
nor difference, before nor after. The Nirvana Sutra
applies the three parts to ^ dharmakaya, ^
prajiia, and vimoksa, all three being necessary
to complete nirvana. It is also associated with the
three eyes of Siva. When considered across they
represent fire, when upright, water. At a later
period the three were joined 2^ in writing.
^ /S Iksani, or Iksana, defined as a magic
mode of reading another's thoughts.
^ ^ I-wu(-lu), the modern Hami, so
called during the Han dynasty. Later it was known
as I-wu Chiin and I-chou. v. p. 1147.
Aineya(s) ; also ^ 'jjg (or m m (P'&) ;
0 (or ^ or Bll) £ ^ ^ (or g) t/S M black
antelope ; intp. as J| (3E) ^ fleer, or royal stag.
’B* # 'jJS p J3 m (o^ Kf ) ^ Aineyajangha. The eighth
of the thirty-two characteristic signs of a Buddha,
knees like those of a royal stag.
SIX STKOKES
p- Isika, ail arrow, dart, elephant’s era-
ball ; Esigiri, a high Mil at Raiagrha, v I */ ■
type of ^ egoism, etc. ' ‘
^ P (or H or jB) ^ ^0 Ityuktas, so said,
or reported ; Itivrttakamj so occurring ; the Buddha’s
discourses arising out of events ; intp. as 4 : M q v
personal events, or Jataka stories, one of the twelve
classes of Buddhist literature, i.e. -f- ~ m
biographical narratives. " ^
S ^ ^ Irsyapapdaka,
also 111^^ eunuchs, or impotent save when
stirred by jealousy, cf. '
pj fp
Isa, master, Jord. | | is used for j ^
gP q.v., but I J §15 Isana, possessing, is intp. as
^ ^ a settled place, locality, and maybe Idanapura
V, infra (
Isadhara. A
Cham of mountains, being the second of the seven
concentric circles surrounding Sumeru; defined as
# llil holding the axis, or axle, also as the axle-
tree, or § ^ ^ sovereign control. It is made of
the seven precious things, and its sea, 42,000 yoianas
vrrT/l/i irt fi -
wide, is filled with fragrant flowers
Iripa - parvata, or
Hiranya-parvata. An ancient kingdom noted for a
volcano near its capital, the present Monghir, Lat.
25'’16N., Long. 86° 26 E. Eitel.
M, ^3 Rsigiri, /fill name of a
mountain in Magadha ; M. W.
# m M Airavana; ] j | ^ ; | | (or
^ # ll^i ; M ^ (ffli) q.v.; 11 _^ ^ (orj^)
^ ^ ^ (or fl) ^ etc. Airavana, come from
the water ; India’s elephant ; a tree, the elapattra ;
name of a park (i.e. Lumbini, where the Buddha is
said to have been born). [ | ^ Eravatl,
Airavati, Iravatl, the river Ravi, also abbrev. to ^ ^
If'*'- J I ® ti 3E ; I I ^ (or i^) ^ ; I I ^
^ M ^ tl aiid many other forms,
Elapattra, Brapattra, Edavarna, Eravarna. A naga,
or elephant, which is also a meaning of Airavana and
Airavata. A naga-guardian of a sea or lake, who had
plucked a herb wrongfully in a previous incarnation,
been made into a naga and now begged the Buddha
that he might be reborn in a higher sphere. Another
version is that he pulled up a tree which stuck to his
head and grew there, hence his name. One form is
1 I ® f 1 ^ 5 , which may have an association
with Indra’s elephant.
i^) ; fR jSflj fur ii^) jf)j5 : v.
of tlie older iiiiines of Hivu-Rudrii ; one
of the Rudras; the suii as a form of «iva,” ill. W
Mahesvara; the deva of the skth desire-heaven;
head of the external Vajra-hall of the Vajradhatu
group ; Siva with his three fierce eyes and tusks.
MIS Isanl, wife of i^iva, Durga.
M M. Isvara ^ g H (1)
Ring, sovereign ; Siva and others ; intp. by g :(-£
self-existing, independent; applied to Kuan-yin
and other popular deities. (2) A ,4ramana of the
. west, learned in the Tripitaka, . who mt(3r aZia trans-
lated A.D. 426 SamyuktabMdharma-hrdaya-^astra,
lost since a.». 730. (3) A bhiksu of 'India, com-
mentator on ^ tk attributed to Nagarjuna,
tr. by Dharmagupta, a.d. 590-616.
Upasaka, a lay member of the
Buddhist Church, v. | @.
— Airavana, Eravapa, '^9' and other forms,
V. supra ; name of a tree with beautiful flowers of
nauseous scent wMch spreads its odour for 40 li ;
typifying ^ the passions and delusions.
Isanapura. An ancient
Mngdom in Burma. Eitel. Cf. ^
^ li ^ A title of a Tatha-
gata, intp. as ^ 2 the supreme devaddng.
An omen ; a million. | gj ^ The per-
petual seon of millions of years, the kalpa beyond
numbers.
^ Fore, before, former, first ; precede. ( Ji
previous life, or world. ( @ ; [ ^ One who has
preceded (me) in understanding, or achievement
I /g ; ® fi ^ ^ ^ Sainika, Senika, martial, a
commander ; a class of non-Buddhists, perhaps the
Jains ; it may be connected with &aipya, Srenika.
I H Karma from a previous life. | Bg jgj [I] The
rising sun first shines on the highest' mountains,
j ^ Senior, sir, teacher, master, Mr. ; a previous
life. 1 ; I ^ Of earlier, or senior rank or achieve-
ment. I |5g (^) Saindhava, interpreted as salt, a
cup, water, and a horse; born or produced in
Sindh, or near the Indus ; also a minister of state
in personal attendance on the king. | | ^ A man
of renown, wealth, and wisdom.
SIX STROKES
202
%} % m Prabha, light, brightness, splendour,
to illuminate.
m
idem H iil:
ifc-i:
'JC ^ Kuang-chai, name of the temple where
^ g Pa-yiin early in the sixth century wrote
his commentary on the Lotus sutra, which is known
as the I I K ; | j became his epithet. He made a
division of four yana from the Burning House parable,
the goat cart representing the &avaka, the deer cart
the pratyeka-buddha, the ox-cart the Hinayana
bodhisattva, and the great white ox-cart the Maha-
yana bodhisattva ; a division adopted by Then-Pai.
it S Two noted monks of ^ T'zh-en
monastery under the T^ang dynasty, ^ ^ P'u-kuang
and ^ ^ Pa-pao, the first the author of ^
|g, the second of a commentary on the same
sastra, each in 30 chiian.
^ jffi
Prabha-mandala ;
(of a Buddha) ; also
the halo and throne
jfc @ H, Avabhasa, the kingdom of light and
virtue, or glorious virtue, in which Mahakasyapa is to
be reborn as a Buddha, under the name of
Easmiprabhasa.
V. last entry, j | The glory land, or
Paradise of Amitabha. j | if The fire altar.
I 1 :A: Jyotisprabha, the great illustrious Brahman,
whose Buddha-realm “ is to contribute some Bodhi-
sattvas for that of Amitabha Eitel. | | ^ ;
I I 6? (or III f^). Kuang-ming ssfi, temple and
title of ^ ^ Shan-tao, a noted monk of the T'ang
dynasty under Kao Tsung. | | jJj The shining hill,
or monastery, a name for the abode of Kuan-yin, said
to be in India, and called Potala. | | ^ The
temple of the bright or shining heart ; the seat of
Vairocana, the sun Buddha, in the Vajradhatu
man(Jala. | | J One of the twenty-five bodhi-
sattvas who, with Amitabha, welcomes to Paradise
the dying who call on Buddha. | | '§• A dharani
by whose repetition the brightness or glory of Buddha
may be obtained, and all retribution of sin be
averted.
it
_ The urna, or curl between the Buddha’s
eyebrows whence streams light that reveals all
worlds, one of the thirty-two characteristics of a
Buddha.
it m-pa, in m Vairocana - rasnii - prati-
mandita-dhvaja ; ''a Bodhisattva, disciple of ^akya-
muni, who was in a former life Vimaladatta.” Eitel.
The royal Buddha of shining
flames, or flaming brightness, Amitabha, with
reference to his virtues.
it The auspicious ray sent from between
the Buddha’s eyebrows before a revelation.
it B iK The brigbt-eyed (or wude-eyed)
daughter, a former incarnation of ^ Ksitigarbha.
it m Kuang the general supervisor, i.e. the
monk ^ Hui-kuang, sixth century, who resigned
the high office of and tr. the -f-* fi g ti^.
it H * •? Jaliniprabhakumara, ^ PI ^
tR- 0 M j of the eight attendants on
ManjusrJ ; he is the youth with the shining net.
One of the five ^ q.v.
iC sS The above-mentioned # ^ fg in
30 chiian by ^ P‘u-kuang, v. | Ig.
it n The honoured one descends, i.e. the
Buddha or bodhisattva who is worshipped descends.
^ W 5c Abhasvara, light and sound, or light-
sound heavens, also styled @ the heavens
of utmost Ught and purity, i.e. the third of the second
dhyana heavens, in which the inhabitants converse
by fight instead of words ; they recreate the universe
from the hells up to and including the first dhyana
heavens after it has been destroyed by fire during
the final series of cataclysms; but they gradually
diminish in power and are reborn in lower states. The
three heavens of the second dhyana are ^
^ M and 11^ Abhasvara-vimana,
the Abhasvara palace, idem.
^ All, whole, coniplete. | ^ or ^ Fully
ordained by receiving all the commandments.
I Sn ^ The legs completely crossed as in a
completely seated image.
HHh ■ ■
All, altogether, both, same, in common. | ^
Sadharana 5 both indeterminate, i.e. one of the six
indeterminates in Logic, when a thesis and its
f;tX STROKKS
203
contradiction are both supported by equally valid
reasons,” e.g. “ that sound is not eternal, because it
is a product,” “that it is eternal, because it is
audible.” Keith. ] ^ The ten stages which
sravakas, pratyeka-buddhas, and bodhisattvas have in
common. | ^ ^ ^ ^ ^ Jivajiva, or
jlvanjiva, a bird said to have two heads on one body,
i.e. mind and perception differing, but the karma one!
I ^ Collective retribution ; reward or punishment
of the community, or in common, for the | ^ deeds
of the community, or even of the individual in their
effects on the community. | ^ That which all
Buddhist schools have in common. | ; 1 @ The
totality of truth, or virtue, common to all sages, is
found in the Buddha. | 4® Samanya. Totality,
generality, the whole ; in common, as contrasted with
g ;jB individuality, or component parts. [ (/fg) ^
Delusion arising from observing things as a whole',
or apart from their relationships. ^ The
interpretation of the Prajnaparamita that advanced
and ordinary students have in common, as contrasted
with its deeper meaning, or :^ [ | [ only under-
stood by Bodhisattvas. | ^ What is commonly
admitted, a term in logic.
S Again, a second time, also [
^ Pihgala, tawny ; tr. as
Ice, chaste. |
^ -fe azure, grey.
To divide, decide ; decidedly ; cut off, execute.
I “J Decided, defined, and made clear, j ^ Fixed
and settled, determined. | ^ Deciding and choosing ;
that which decides and gives reason, i.e. the truth of
the saints, or Buddhism. | ^ To resolve doubts,
doubts solved ; definite.
Inferior, vicious. ( ^ Inferior wisdom, harm-
ful wisdom.
ft! Sauvastika, ^ If ^ fg is ; also styled g fij
^ ^ srivatsa, lucky sign, Visnu's breast-curl or
mark, tr. by g sea-cloud, or cirrhus. Used as a
fancy form of ^ or ; and is also written in a
form^ said to resemble a curl It is the 4th of the
auspicious signs in the footprint of Buddha, and is a
mystic diagram of great antiquity. To be
distinguished from s svastika, the crampons of
which turn to the right.
Perilous. | A perilous citadel, i.e. the body.
f P Mudra ; seal, sign, symbol, emblem, proof,
assurance, approve ; also P]! ^ ^ P|I ; PP
Manual signs indicative of various ideas, e.g. i*acli
finger -represents one of tlie five primary elements,
earth, water,, fire, air, and space, begitining with the
little finger ; the left hand represents stillness, or
meditation, the right hand ^ discernment or ’wi'sdoni ;
they have also many other indications. Also, the
various symbols of the Buddhas .and Bodhisattvas,
e.g. the thunderbolt cf. g. J A Buddhamade of
incense aiid burnt, a symbolical Buddha. | ] ^
An esoteric method of seeking spirit-aid by printing
a Buddha -on, paper, or forming his image on sainh
or in the^air, and performing specified rites. | ^
Illumination from the s}mibol on a Buddhas or
Bodhisattva’s breast. j pf Assuredly can, i.e.
recognition of ability, or suitability. ± idem
I ^ India. | The territory of India. | ^ ;
i # #II ^ ® S ; 5c t^du (meaning
'' moon in Sanskrit), Hindu, Sindhu ; see also fg* ^
and ^ India in general. In the Thng dynasty
its territory is described as extending over 90,000
li in circuit, being bounded on three sides by the sea ;
north it rested on the Snow mountains ^ jjj, i.e.
Himalayas ; wide at the north, narrowing to the south ,
shaped like a half-moon ; it contained over seventy
kingdoms, was extremely hot, well watered and
damp ; from the centre eastwards to ^ ^ China
was 58,000 li ; and the same distance southwards to
^ westwards to ^ ^ M iiorth-
wards to /B # OJ M If p. | 1 H fc Man
Buddhism, which began in Magadha, now Bihar,
under Sakyamuni, the date of whose nirvana was
circa 486 b.c. v.^ H and f* | -^ Anjali ;
fwo hands with palms and fingers together—
the mother” of all manual signs. | ^ Approval
of a course of action. ^ [ it M ^ At one and
the same time, like printing (which is synchronous,
not like writing which is word by word). | ^ H
Indra ; a thousand qiiinqiiillions. ^ [ | | Mahendra ;
ten times that amount.
Each, every. [ Q Each kind, every sort.
To spit, excrete, put forth. | ^ Female and
male seminal fluids which blend for conception.
To entrust ; translit. t oi t. | ^ Something
rigid, an obstruction.
To eat ; to stutter. | ^ ^ ? Krtya ; a ^ A.
low or common fellow.
Hirapyavatl, Hiranya, Ajitavati, the river near
which ^akyamuni entered into Nirvana ; the Gun-
duck (Gandak), flowing south of Kusinagara city.
SIX STEOKES
Towards, to go towards, facing, heretofore.
1 Jt To trace backwards, as from the later to tlie
earlier, primary, the earliest or first; upwards.
[ Downwards ; to trace domiwards, i.e, for-
wards, “ from root to brandies.’’ | ® prati-
desaniya JlS ^ S # IS sin to be confessed before
the assembly.
Bring together, unite, unison, in accord,
i "h 5 1 iR ; i ^ To bring the ten fingers or two
palms together ; a monk’s salutation ; | ^ ^ ^ to
put the hands together and fold the fingers. IS
United, or common altar, or altars, as distinguished
from ^ separate altars. | # (|M’) ; |
p m iP or &isa, the acacia sirisa. | ^ The
closing note of a chant or song ; bring to an end.
j /I In accordance with need ; suitable, j ^ ^
A closed lotus-flower.
204 ;
for the, MW ^ ^ Faii-i-ming-i dictionary. | ^ ;
I ^ Yasas, renown, fame. | |%‘ A monk of renown
and of years. | Namarupa, name-form, or name
and form, one of the twelve nidaiias. In Brahininical
tradition it served '' to denote spirit and matter ”,
'' the concrete individual ”, Keith ; in Buddhism it
is intp, as the '•E 0 five skandhas or aggregates, i.e. a
''body”, ff, and fH vedana, samjna,
karman, and vijnana being the "name” and
'g, rupa the "form.”; the first-named four are
mental and the last material. Riipa is described
as the minutest particle of matter, that which
has resistance ; the embryonic body or foetus
is a nainarupa, something that can be named.
I A name, or title, especially that of
Amitabha. | A name and robe, i.e. a monk.
I ^ A word-group, a term of more than one word,
j ® Name and embodiment; the identity of name
and substance, as in the dharani of the esoteric sects ;
somewhat similar to
pj Together, with ; mutual ; same. | ^ Sama-
narthata, working together (wnth and for others) ;
one of the E ^ 1 rp ; I M Of
same class, or order. | ^ Fellow-students, those who
learn or study together. \
The first two of these terms are intp. as the guardian
deva, or spirit, who is sahaja, i.e. born or produced
simultaneously with the person he protects ; the last
is the deva who has the same name as the one he
protects. I ^ ^ ^ To hear the same (words)
but understand differently. [ Those who are
practising religion together. | ^ Of the same body,
or nature, as water and wave, but | ^ ^ ^
means fellow-feeling and compassion, looking on all
sympathetically as of the same nature as oneself.
I ^ H ^ idem — H H
^ Naman ^ ^ (or J^) ; a name, a term ; noted,
famous. I |g Name unreal; one of the H
names are not in themselves realities. [ ^ij Fame
and gain. | JSfl ^ M Different in name but of the
same meaning. | ^ Name and description, name.
I I hb Jr A monk in name hut not in reality. | |
^ ^ A nominal bodhisattva. | i ^ One of an
age to be a monk, i.e. 20 years of age and over.
I ^ Of notable virtue. | g A name, or descriptive
title. I ^ Name and appearance ; everything has a
name, e.g. sound, or has appearance, i.e. the visible,
V. I 'g, ; both are unreal and give rise to delusion.
The name under which Subhtiti will be reborn as
Buddha. | ^ A register of names. [ ^ Name and
meaning ; the meaning of a name, or term. | ^ ^
Connotation; name and meaning not apart, or
differing, they are inseparable or identical, the name
having equality with the meaning, e.g. a Buddha, or
the terms of a dharani. | | or | | ^ is an abbreviation
^ri; auspicious, lucky, fortunate; translit.
h, he, ku, g: [ f!j ; it M Grdhra, a vulture.
\mmi One of the honourable ones in
the Vajradhatu group. | (or Jg or ^) ; fij
# 5 ^ Krtya ; a demon, or class of demons,
yaksa and human ; explained by ^ ^ a corpse-
raising demon ; 1 ^ is explained by ^ % bought
as (a serf or slave). | ^ Auspicious, lucky, fortu-
nate. 1 H ^ M: A lucky day and propitious star.
11^ ^ Kumbhan(Jas, demons of monstrous form,
idem Ift || I W The auspicious river, the
Ganges, because in it the heretics say they can wash
away their sins. | ^ ^ ; ^ 3l ; IJ ^ ^
Keyura, a bracelet (worn on the upper arm). | |^
Auspicious, fortunate, tr. of the name of Laksmi,
the goddess of fortune. See next, also ^ fi] and P ||.
I I ^ Pi ; 0 M Mahasri, identi-
fied with Laksmi, name " of the goddess of fortune
and beauty frequently in the later m}d}hology
identified with Sri and regarded as the wife of
Vishnu or Narayana ”, she sprang from the ocean
with a lotus in her hand, whence she is also called
Padma, and is connected in other ways with the lotus.
M. W. There is some confusion between this goddess
and Kuan-yin, possibly through the attribution of
Hindu ideas of Laksmi to Kuan-yin. | | H; The
auspicious fruit, a pomegranate, held by Hariti
^ -S: as the bestower of children. [ | ® The
auspicious sea-cloud ; tr. as Sri-vatsa, the breast
mark of Visnu, but defined as the svastilva, which is
^ PII symbol on a Buddha’s breast. | | ^
(or ^) ; ® Ku&, auspicious grass used at
religious ceremonials, Poa cynosiiroides. | | ^ ^ ;
® ^ M H Kusagrapura, " ancient residence
of the kings of Magadha, surrounded by^ mountains,
205
«IX .STROKES
14 , miles south, of Beliur. , It ^wus,. deserted, under
Bimbisaraj wbo built ^ New . EMjagrilia ’ 6. miles
farther to the west.’’ Eitel., The distance given is '
somewhat incorrect, but v. ^ ^ | ,Krta'
idem ^ | j Duskrta ; one of the grave sins, j ^
iLekaya, a noted monk of the Liu-Sung dynasty.
To turn, revolve, return. | ^ Inter-
change, intermutation. | ^ -g es To turn the light
inward.s on oneself, concern oneself with one’s own
duty. I Parinamana. To turn towards ;
to turn something from one person or thing to
another ; transference (of merit) ; the term is intp.
>y ^ ® turn towards ; it is used for works of
supererogation, or rather, it means the bestowing on
another, or others, of merits acquired by oneself,
especially the merits acquired by a bodhisattva or
Buddha for the salvation of all, e.g. the bestowing of
his merits by Amitabha on all the living. There are
other lands, such as the turning of acquired merit to
attain further progress in bodhi, or nirvana. One
definition is | ^ to turn (from) practice to
theory ; | 'fft from oneself to another ; ( g
from cause to effect. Other definitions include
1 ISt M lii ii: to turn from this world to what is
beyond this world, from the worldly to the unworldly.
I 4' 1^ To turn from Hmayana to Mahayana.
I 'd' ; I ! W To turn the mind from evil to good,
to repent, j 1 J® Commandments bestowed on the
converted, or repentant, j To turn and appre-
hend ; be converted. | ® To return, or acknowledge
a courtesy or gift. [It ; [ ^ Payment by a donor
of sums already expended at his request by a
monastery, j ^ To turn from other things to
Buddhism.
^ Hetu ; a cause ; because ; a reason; to
follow, it follows, that which produces a result or
effect, g is a primary cause in comparison with
pratyaya, which is an environmental or secondary
cause. In the -p g df- H ten causes and ten effects,
adultery results in the iron bed, the copper pillar, and
the eight hot hells ; covetousness in the cold hells ;
and so on, as shown in the ^ 3^. Translit. in,
yin. Of. p]].
a. A Followers of Buddha who have not yet
attained Buddhahood, but are still producers of
karma and reincarnation.
The causative position, i.e. that of a
Buddhist, for he has accepted a cause, or enlighten-
ment, that produces a changed outlook.
0 The practice of Buddhism as the “ cause ”
of Buddhahood,
0 ft (A 0) Reason and authority ; i.e.
two of the five PJ, v. g pj and m, the latter
referring to the statements, therefore authoritative,
of the Scriptures.
0 Cause, as contrasted with effect H
! \ The causes (that give rise
to a Buddha’s Buddhahood) may, in a measure, be
stated, that is, such part as is humanly manifested ;
but the full result is beyond description.
0 * The causal force, or cause, contrasted with
^ environmental, or secondary forces.
0 + 01® The fourteen possible errors or
fallacies in the reason in a syllogism.
0 R TO (The example in logic must be) of the
same order as the reason.
- - The cause perfect and the effect
complete, i.e. the practice of Buddhism,
0 iiil The causal ground, fundamental cause ;
the state of practising the Biiddha-religion which
leads to the *
or resulting Buddhahood.
Aineya, black antelope, v.
0 m Hetuvidya, ^ the science
of cause, logical reasoning, logic, with its syllogistic
method of the proposition, the reason, the example.
The creation of this school of logic is attributed
to Aksapada, prob'ably a name for the philosopher
Gautama (not Sakyamuni). The | | or Hetu-
vidya-^astra is one of the 5E PJJ pancavidva-
sastras, a treatise explaining causality, or the
nature of truth and error. | | A 3E S I& Nyaya-
prave^a ; a treatise on logic by ^ ^ ^ ^ gankara-
svamm, follower of Dignaga, tr. by Hsiian-tsang in
1 chiian, on which there are numerous com-
mentaries and works. | j jg g pg ^ Nyaya-
dvaratarka-sastra, a treatise by Bimiaga
tr. by I-ching, 1 chiian. °
0 ^ The Garbhadhatu jj^ man-
dala, which is also east and g, or cause, as con-
trasted with tlie Vajradhatu, which is west and -P-
or effect.
!l
SIX STROKES
206
Cause and effect ; every cause has its
effect, as every effect arises from a cause, j | ®
Cause and effect in the moral realm have their corre-
sponding relations, the denial of which destroys all
moral responsibility. | ! ^ ^ A sect of
'' heretics ” who denied cause and effect both in
regard to creation and morals.
0 The work, or operation, of cause, or
causes, i.e. the co-operation of direct and indirect
causes, of primary and environmental causes.
@ ||^ Cause ; cause and origin.
P
m m po Hetu-viruddha ; in a syllogism the
example not accordant with the reason.
0 ffl. Causation ; one of the three forms or
characteristics of the Alayavijnana, the character of
the origin of all things.
pi ^ Hetupratyaya. Cause; causes; g lietu,
is primary cause, ^ pratyaya, secondary cause,
or causes, e.g. a seed is g, rain, dew, farmer, etc., are
1^. The -f* nil twelve nidanas or links are
'' the concatenation of cause and effect in the whole
range of existence | | Dependent on cause, or
the cause or causes on which anything depends.
1 i ^ Causally-produced. 1 | || A meditation on
the nidanas.
_KI 0 b The power in a cause to transform
itself into an effect ; a cause that is also an effect,
e.g. a seed.
Cause, action, effect ; e.g. seed,
germination, fruit.
PI idem g BJ WS-
^3 The way, or principle, of causation.
PI ^ (orPli) ^ Indra as General
(guarding the shrine of H gf Bhaisajya).
PI Pb ^ ^ ^ Indraceta, Indra’s attend-
ants or slaves. I I I ^ ^ pg (P |5 Indradhvaja, a
Buddha-incarnation of the seventh son of the Buddha
Mahabhijnabhibhu
PI P b ^ Indra, g ; g H ; g ^ S ;
H ^ a ; ^ ^ ± S W ; originally
a god of the atmosphere, i.e. of thunder and rain ;
idem iSakra ; his symbol is the vajra, or thunderbolt,
hence he is the ^ iij ^ ; he became '' lord of the
gods of the sky '' regent of the east quarter ”,
‘'popularly chief after Brahma, Visnu, and Siva”
(M. W.) ; in Buddhism he represents the secular power,
and is inferior to a Buddhist saint. Cf. flj and PIl.
I I I # m mm ; \ \ IM;
S t'P W Indrasailaguha ; explained
Indra’s cave ; also by fig p [Ij the mountain of the
snake god, also by /fr 5 ill the .mountain of small
isolated peaks located near Nalanda, where on the
south crag of the west peak is a rock cave, broad but
nothigh, which ^akyamuni frequently visited. Indra
is said to have written forty-two questions on stone,
to which the Buddha replied. | | | ^ ; | | [
^ ; I I I M ^ Probably Indra-hasta,
Indra’s hand, “ a kind of medicament.” M. W. Is it
the Buddha’s hand ”, a kind of citron ? | | |
^ ^ ? Indra vadana, or ? Indrabhavana. A
'‘name for India proper ” ; Eitel. | I ( |) Jfg ^
(@ Indranila“(mukta). Indra’^s blue (or green)
stone, which suggests an emerald, Indranilaka (M.W.) ;
but according to M. W. Indranila is a sapphire;
mukta is a pearl. | [ | ^ ^ Tr. as Indra’s city,
or Indra’s banner, but the latter is Indraketu ;
? Indra vatL
At, in, on, present. | iff: In the world, while
alive here. | ^ In and of the world, unenlightened ;
in a lay condition. | ^ ^ ^ In every place, j ^
At home, a layman or woman, not i.e. not
leaving home as a monk or nun, | j zt ^ The two
grades of commandments observed by the lay, one
the five, the other the eight, v. $ and /\ ; these
are the Hinayana rules; the | | ^ of Mahayana
are the -f- ^ ^ ten good rules. | [ tfj ^ One
who while remaining at home observes the whole of
a monk’s or nun’s rules. | ^ The Tsai-li secret
society, an offshoot of the White Lily Society, was
founded in Shantung at the beginning of the Ch'ing
dynasty ; the title “ in the li ” indicating that the
society associated itself with all three religions, Con-
fucianism, Taoism, and Buddhism ; its followers set
up no images, burnt no incense, neither smoked nor
drank, and were vegetarian. | g In bonds, i.e. the
I I l^ke Bhutatathata in limitations, e.g.
relative, v. ^ Ig- Awakening of Faith.
Prthivi, ® M the eartli, ground ;
Bhumi, ^ ^ the earth, place, situation ; Talima,
t6 & (or ^ ground, site ; explained by ±
earth, ground ; fg ^ capable of producing ; ^
that on which things rely. It is also the spiritual
as a result of ^ remaining and developing in a given
state m order to attain this rank ; v. -f- fi: • /± /*
and + ii- ’ ' tn , -tt
ground ; above the ground ■ used
for ^ ^ a J: the stages above the^ initial’ stage
of a Bodhisattva s development. ®
^ Annexes, or subsidiary buildings
in the grounds of a monastery. ®
("fr) jlll/ Earth-immortals, or genii, one of
the classes oi rsis ; i.e. bhudeva = Brahman.
Mit Position, place, state.
^ Hl| The stages of a Bodhisattva before the
^ iffi.
^ Earthquake; the earth shaken, one of the
signs of Buddha-power.
Earth-dust ; as dust of earth (in number) *
atoms of the earth element.,, '
i-lfi ^ A square altar used by the esoteric cult.
® ^ elements,
1 earth, 7 jc w-ater, fire, and B. air (i.e. air in motion
wind) ; to these ^ space (Skt. aka^a) is added to
make the S. ± five elements ; ^ vijnana, percep-
tion to make the six elements ; and ^ dar&na , views,
concepts, or reasonings to make the seven elements
Ihe esoteric sect use the five fingers, beginning with
the little finger, to symbolize the five elements.
M ^ TBe earth-devi, Prthivi, one of the four
with tiiunderbolts in the Vajradhatu group ; also
IIS the earth-devI in the Garbhadhatu groun
Cf. I
i'll ^ §4 S Divakara, tr. as 0 Jih-chao,
a sramapa from Central India, a.d. 676 - 688 , tr of
eighteen or nineteen works, introduced an alphabet
Indra^s heaven on the top of Sumeru
below the ^ jg 3^ heavens in space.
207
SIX STROKES
a^'e^rw^ Dhitika, originally Dlirtaka. an
ashTi shy! ^
?mtrl?i e^hr P ^ The youth who
of tla possessions, the fourth on the left
group of Manjusri in the Garbhadhatu
^1 To spring forth, or burst from the earth
a chapter m the Lotus sutra. taim,
ifgfateM ’ "-T disgui
SrknirE’ .f ^ “■ department Tf
helk fr generally intp. as hell or the
six ^kti*o? ^ ^ be termed purgatory ; one of the
divided intoT' The hells are
S consisting of (1) The eight hot hells.
These were the origmal hells of primitive Buddhism
and are supposed to be located under the southern
“/or®K*s
where after many kinds of suffering rTOl?wint
wW’ttt^ff ¥■ ^ a Kfilasutra,
vhere the sufferer is bound with black chains and
chopped or sawn asunder, (c) A • ife ^ ■ +* r®
Samghata, where are mulkul”of ilpt’enfs ff
Sf W f mountains upon the sufferer.
U -? a f\ ? S ’ Eaurava, hell of wailing.
( ) X ; :k M Kj* ; Maharaurava, hell of
great waihng. (/) Tapana, hell of
flames and burning. {g)±^; ±mk-, ±^$!l
Piatapana, hell of molten lead, (h) M. BfJ ■ M S •
SIJ a , « ft S ; H i / 1 1 Avfci* a.;
termitted suffering, where sinners die and are
Tn interval. (2) The eight cold
bells A m m (a) S I? |Se I | Arbuda, where the
coW causes bhsters (6) jS gp |l£ Nirarbuda, colder
ftill, causing the blisters to burst, (c) M p#ff pp •
W P£ Pk Ata,ta, where this is the only possible sound’
from frozen lips, (d) ^ M ^ ; P| ^ Hahava or
Apapa where It is so cold that only this sound can be
uttered, (e) ^ ^ g Hahadhara or Huhuva, where
s nrT*^ I/) ^ ^ n ; ^ (or mi
ft m Utpala, or jg ^ ^ (or ii) ft jg Nllotpala,
frozen like blue lotus buds, (q) fefc
# Padma, where the skin is frozen and bursts
open like red lotus buds, (k) ^ ^ m Maha-
p^ma, ditto hke great red lotus buds. Somewhat
different names are also given. Cf.m^g^s-
^ Mmie; mmmn. n. The secondar 7 helk
SIX STROKES
208
JOj ^ Titiblia, Titilambha, ''a particular
high mountain/’ M. W. 1,000 quadrillions; a
:;A: 1 i I is said to be 10,000 quadrillions.
are called ^ j®' adjacent hells or -f- t^c' ^ if- ; '
±1 H the sixteen progressive, or i- /h m ^ ^ ^
sixteen inferior hells. Each hot hell has a door on
each of its four sides, opening from each such door
are four adjacent hells, in all sixteen ; thus with the
original eight there are 136. A list of eighteen hells
is given in the + Ji III. A third class is
called the JH (3^) Jlil Lokantarika, or isolated hells
in naountains, deserts, below the earth and above it.
Eitel says in regard to the eight hot hells that they
range '/one beneath the other in tiers which begin
at a depth of 11,900 yodjanas and reach to a depth
of 40,000 y6djanas ”, The cold hells are under " the
two Tchalrravalas and range shaft-like one below the
other, but so that this shaft is gradually widening to
the fourth hell and then narrowing itself again so
that the first and last hell have the shortest, those in
the centre the longest diameter ’b " Every universe
has the same number of hells,” but " the northern
continent has no hell whatever, the two continents
east and west of Meru have only small Lokantarika
hells . . . whilst all the other hells are required for
the inhabitants of the southern continent It may
be noted that the purpose of these hells is definitely
punitive, as well as purgatorial. Yama is the judge
and ruler, assisted by eighteen officers and a host of
demons, who order or administer the various degrees
of torture, "His sister performs the same duties
with regard to female criminals,” and it may be
mentioned that the Chinese have added the jfit
^ Lake of the bloody bath, or "placenta
tank ”, for women who die in childbirth. Eelease
from the hells is in the power of the monks by tantric
means. | 1 ^ *5^ The immediate transformation of
one in hell into a deva because he had in a previous
life known of the merit and power of the 0 Hua-
yensutra. 1 i ^ or ^ The hell-gati, or destiny
of reincarnation in the hells.
ilfi I5I Dirglia, long; also M 9^ W-
ii ^ The realm of earth, one of the four
elements, v. J[j^
M # The earth devi, Prthivi, also styled
^ ^ firm and secure ; cf.
Earth-seed, or atoms oftlie element earth.
ifi JiJJf Dravya, substance, thing, object.
Ti-tsaiig, ' J. .Jizo, Ksitigarbha, ^ %
M M y Earth-store, Earth-treasury, or Earth-
womb. One of the group of eight Dhyani-
BodHsattvas, With hints of a feminine origin,
he is now the guardian of the earth. Though
associated with Yama as overlord, and with the
dead and the hells, his role is that of saviour.
Depicted with the alarum staff with its six rings, he is
accredited with power over the hells and is devoted
to the saving of all creatures between the nirvana
of Sakyamuni and the advent of Maitreya. From
the fifth century he has been especially considered as
the deliverer from the hells. His central place in
China is at Chiu-hua-shan, forty li south-west of
Ch'ing-yang in Anhui. In Japan he is also the
protector of travellers by land and his image accord-
ingly appears on the roads ; bereaved parents put
stones by his images to seek his aid in relieving the
labours of their dead in the task of piling stones on
the banks of the Buddhist Styx ; he also helps women
in labour. He is described as holding a place between
the gods and men on the one hand and the hells on
the other for saving all in distress ; some say he is
an incarnation of Yama. At dawn he sits immobile
on the earth and meditates on the myriads of its
beings When represented as a monk, it may be
through the influence of a Korean monk who is
considered to be his incarnation, and who came to
China in 653 and died in 728 at the age of 99 after
residing at Chiu-hua-shan for seventy-five years ; his
body, not decaying, is said to have been gilded over
and became an object of worship. Many have
confused ^ part of Korea with ^ ^ Siam.
There are other developments of Ti-tsang, such as
the Tv I 1 Six Ti-tsang, i.e. severally converting or
transforming those in the hells, pretas, animals,
asuras, men, and the devas ; these six Ti-tsang have
different images and symbols. Ti-tsang has also six
messengers t^ ^ : Yama for transforming those
in hell ; the pearl-holder for pretas ; the strong one
for animals ; the devi of mercy for asuras ; the devi
of the treasure for human beings ; one who has
charge of the heavens for the devas. There is also
the ^ ^ I 1 Yen-ming Ti-tsang, who controls
length of days and who is approached, as also may
be P'u-hsien, for that purpose ; his two assistants
are the Supervisors of good and evil ^ ^ and ^
Under another form, as ^ :|p; | | Ti-tsang of the con-
quering host, he is chiefly associated with the esoteric
cult. The benefits derived from his worship are many,
some say ten, others say twenty-eight. His vows
are contained in the | [
also the (± ^ -Jz M) 1
Hsiian-tsang in 10 chiian in
which probably influenced
Ti-tsang cult.
There is
+ # II tr. by
the seventh century,
the spread of the
209
SIX STROKES
m
^ idem + ^ ^
The earth-wheel, one of the ISf five
circles, i.e. space, wind, water, earth, and above them
fire ; the five “ wheels ” or umbrellas shown on the
top of certain stupas or pagodas. | | ^ The earth-
altar is four-cornered and used by the esoteric sect.
bhavana-samgharama. A monastery near Khotan
B., with a statue dressed in silk which had
“ transported itself ” thither from Karashahr M M.
Eitel.
Bahu ; bhuri. Many ; all ; translit. ta.
^ -flfti, # Ji! Tatha ; in such a manner, like,
so, true ; it is tr. by which has the same meanings.
It is also said to mean extinction, or nirvana.
V. I PS.
_ * (jto 3fe) Prabhutaratna, abundant
treasures, or many Jewels. The Ancient Buddha,
long in nirvana, who appears in his stupa to hear the
Buddha preach the Lotus doctrine, by his presence
revealing, inter alia, that nirvaria is not annihilation,
and that the Lotus doctrine is the Buddha-gospel ;
V. Lotus Sutra ^ M m-
^ Tagaraka, 7{c ^ ^ putchuck,
Aplotaxis auriculata, or Tabernsemontana coronaria,
the shrub and its fragrant powder; also | ^
(or or ®).
Tamralipti, or ti ; the modern
Tumluk in the estuary of the Hugh ; also Rj. (or
m m \ \ m m mm t Tamalapattra-
candana-gandha ; a Buddha-incarnation of the 11th
son of Mahabhijna, residing N.W. of our universe ;
also the name of the Buddha - incarnation of
Mahamaudgalyayana.
# Si Many births, or productions; many re-
incarnations.
?(5|| Tara, in the sense of starry, or scintilla-
tion ; Tala, for the fan-palm ; Tara, from to pass
over a ferry, etc. Tara, starry, piercing, the eye, the
pupil ; the last two are both Sanskrit and Chinese
definitions ; it is a term applied to certain female
deities and has been adopted especially by Tibetan
Buddhism for certain devis of the Tantric school.
■ The origin of the term is also ascribed to tar
meaning to cross i.e. she who aids to cross the
sea of mortality, Getty, 19-27. The Chinese deriva-
tion is the eye ; the tara devis, either as sakti or
independent, are little known outside Lamaism.
Tala is the palmyra, or fan-palm, whose leaves are
used for writing and known as ^ pei-to, pattra.
The tree is described as 70 or 80 feet high, with fruit
hire yellow rice-seeds ; the Borassus flabelliformis ;
a measure of 70 feet. Taras, from to cross over, also
means a ferry, and a bank, or tlie other shore. Also
PJ. I ^ Trayastrimsas, v. H + H
j \m; I im; 1 IM; 1 ( 1)#: Tala, the Tala tree,
its edible fruit resembling the pomegranate, its leaves
being used for writing, their palm-shaped parts being
made into fans. | | * ^ Tara Bodhisattva, as a
form of Kuan-yin, is said to have been produced from
the eye of Kuan-yin.
1^ Bahu-sruta ; learned, one wlio has heard
much. I J ^ — The chief among the Buddha’s
hearers : Ananda.
Wealthy ghosts.
Many desires.
Many-footed, e.g. centipedes.
# Pt F"! m P'6 Tathagata, ^ M ^
Pe (15) ; ^ ® M Iw (or ^) ; ^ (or fM M or
ti W ® ; is. by in ^ Ju-lai, q.v.
“thus come’', or “so come”; it has distant
resemblance to the Messiah, but means one who has
arrived according to the norm, one who has attained
the goal (of enlightenment). It is also intp. as iu
^ Ju-ch'ii, he who so goes, his coming and going
being both according to the Buddha-norm. It is
the highest of a Buddha’s titles. | ^ ^
pg ^ Tamalapattra, cassia, “ the leaf of the
Xanthochymus pictorius, the leaf of the Laurus
Cassia,” M. W. The Malobathrum of Pliny. Also
called ^ H @ betony, bishopwort, or thyme;
also # ^ H copper-leaf.
ja Many bodies, or forms ; many-bodied.
Kei^im, having long hair, intp. as many
locks (of hair), name of a raksasi, v.
«■ at,
etc. Trailokyavijaya, one of the |JJ 3E Ming Wang,
the term being tr, literally as H H: 3E) fb®
Ming-Wang defeater (of evil) in the three spheres.
El
six SlROKES
210
M Ah imperial coHonbine ; as implpng pro-
duction, or giving birtb, it is used by the esoteric
cult for samaya and dharani.
Good, well; to like, be fond of, love. ( Bg
Good at shining, a mirror. | ^ Love of life ; love
of the living, j A good appearance, omen, or
I ^ (or A bird with a beautiful note,
the Eokila, or Kalavihka, some say Karanda(ka).
Mithya; false, untrue, erroneous, wild.
False tenets, holding on to false views. I ^
False environment ; the unreal world. J /M The
unreal and unclean world. | A wrong, false, or
misleading mind. | ^ False or misleading thoughts.
1 Erroneous thinking. | ; I M The spread
of lies, or false ideas. [ ^ Bhranti, going astray,
error. | |^ The unreality of one’s environment;
also, the causes of erroneous ideas. | ^ False
views (of reality), taking the seeming as real. | "g* ;
I 19; False words, or talk; lies. | ^ The com-
mandment against lying, either as slander, or false
boasting, or deception ; for this the ^ ^ gives
ten evil results on reincarnation : (1) stinking breath ;
(2) good spirits avoid him, as also do men ; (3) none
believes him even when telling the truth ; (4) wise
men never admit him to their deliberations ; etc.
I g Clouds of falsity, i.e. delusion.
Tatha, ^ pg ; ® (or fg) so, thus, in
such manner, like, as. It is used in the sense of
the absolute, the ^ sunya, which is ^ ^
the reality of all Buddhas ; hence in ju is iS the
undifferentiated whole of things, the ultimate reality ;
it is ^ ^ the nature of all things, hence it
connotes ^ fa-hsing which is M 1^ @
the ultimate of reality, or the absolute, and therefore
connotes ^ ultimate reality. The ultimate
nature of all things being ju, the one undivided
same, it also connotes g| li, the principle or theory
behind all things, and this g| li imiversal law,
being the ^ ^ truth or ultimate reality; ju
is termed ^ bhutatathata, the real so, or suchness,
or reality, the ultimate or the all, i.e. the — i-ju.
In regard to ju as li the Prajna-paramita
makes it the ^ sunya, while the Saddharma-
pundarika makes it the chung, neither matter
nor nothingness. It is also used in the ordinary
sense of so, like, as (cf. yatha), e.g. | iQ as an
illusion, or illusory ; | fL as if transformed ; | ^
like smoke ; | g like a cloud ; | ® like lightning ;
1 ^ like a dream ; | Jg like a bubble ; 1 ^ like a
shadow ; j M like an echo.
Tathagata, P£ p! q-v. ; ti
^ ^ defined as he who comes as do all other
Buddhas ; or as he who took the ^ chen-ju or
absolute way of cause and effect, and attained to
perfect wisdom ; or as the absolute come ; one of
the highest titles of a Buddha. It is the Buddha in
his nirmanakaya, i.e. his '' transformation ” or
corporeal manifestation descended on earth. The
two kinds of Tathagata are (1) ® the Tathagata
in bonds, i.e. limited and subject to the delusions
and sufferings of life, and (2) ^ unlimited and free
from them. There are numerous sutras and sastras
bearing this title of ^ Ju-lai. | | ^ Tathagata-
yana, the Tathagata vehicle, or means of salvation.
11^ Tathagata-duta, or -presya ; a Tathagata
apostle sent to do his work. | | ^ {Ij B ® A
According to the Nirvana sutra, at the Tathagata’s
nirvana he sent forth his glory in a wonderful light
which finally returned into his mouth. | | The
state or condition of a Tathagata. 1 1 ^ The
abode of the Tathagata, i.e. ^ ^ mercy, or pity.
I I ^ The Tathagata is eternal, always abiding,
I 1 ^ ^ ; tl lih M ^ ^ la The seventh
Bodhisattva to the right of ^akyamuni in the
Garbhadhatu group, in charge of the pity or sympathy
of the Tathagata. There are other bodhisattvas in
charge of other Tathagata forms or qualities in the
same group. M Jg IE H ^ Tathagata,
Worshipful, Omniscient — three titles of a Buddha.
I 1 H 5 ^ H The Tathagata day, which is
without beginning or end and has no limit of past,
present, or future. \ \ ^ Sh; M # fi
Chapters in the Lotus sutra on Tathagata powers
and eternity. ^ | | ^ The play of the Tathagata,
i.e. the exercise of his manifold powers, | | ^
Tathagatagarbha, the Tathagata womb or store,
defined as (1) the ^ jm chen-ju, q.v. in the midst of
M delusion of passions and desires ; (2)
sutras of the Buddha’s uttering. The first especially
refers to the chen-ju as the source of all things :
whether compatibles or incompatibles, whether
forces of purity or impurity, good or bad, all created
things are in the Tathagatagarbha, which is the
womb that gives birth to them all. The second is
the storehouse of the Buddha’s teaching. | | ^
idem ^ 1 1 ^ The natures of all the
living are the nature of the Tathagata ; for which v.
the I 11 I 11 1 ^, etc. I I Tathagatakaya,
Buddha-body. 1 | The court of Vairocana-
Tathagata in the Garbhadhatu group.
Tathagata means both “so-come” and
“ so-gone ”, i.e. into Nirvana ; v. iu ^ and ^ pg.
is IM The jsi chen-ju or absolute ; also
the absolute in differentiation, or in the relative.
211
The I I ^ and [ [ ^ are the realm or “ substance ”
and the wisdom or law of the absolute.
SIX STBOKES
in
Beal, reality, according to reality
(yathabhutam) ; true ; the ^ chen-ju, or
bhiitatathata, for which it is also used ; the universal
undifferentiated, i.e. 2p ^ or the primary
essence out of which the phenomenal arises ; 1 I &
is this essence in its purity; | | ::f; ^ is this
essence in_ its differentiation. [ | ^ Knowledge
of reality, i.e. of all things whether whole or divided,
universal or particular, as distinguished from their
seeming ; Buddha-omniscience. I 1 ^ The
knower of reality, a Buddha. J | ^ ^ To know
and see the reality of all things as does the Buddha.
I I ^ To know one’s heart in reality.
^0 iS> At will ; according to desire ; a cere-
monial emblem, originally a short sword ; tr. of
Manoratha ^ ^ fij -ftfe successor of Vasubandhu
as 22nd patriarch and of Maharddhiprapta, a
king of garudas. | | ^ Cintamani, a fabulous
gem, the philosopher’s stone, the talisman-pearl
capable of responding to every wish, said to be
obtained from the dragon-king of the sea, or the
head of the great fish, Makara, or the relics of a
Buddha. It is also called [ | g (^) ; | [ ;g.
There is also the [ | ^ or talismanic vase ; the
I I III talismanic wheel, as in the case of | | [ fi ^
Kuan-yin with the wheel, holding the pearl in her
hand symbolizing a response to every prayer, also
styled ^ ^ HiJ the Vajra-bodhisattva with six
hands, one holding the pearl, or gem, another the
wheel, etc. There are several sutras, etc., under
these titles, associated with Kuan-yin. ( j
^ddhipada, magical psychic powers of ubiquity,
idem ^ - | | # Rddhi, magic power exempting
the body from physical limitations, v. + and
It JS..
ItD Evam ; thus, so ; so it is ; so let it
be; such and such; (as) ... so. Most of the
sutras open with the phrase I I ^ ^ or ® in
Thus have I heard, i.e. from the Buddha.
ism According to the Law, according to rule.
! I punished according to law, i.e. ^ ^ ^
duskrita, the punishments due to law-breaking monks
or nuns.
in a ffl A title of the Buddha, the Master who
taught according to the truth, or fundamental law.
So True words, right discourse.
To keep, maintain, preserve ; [ Sp f'^) *
I ^ to preserve one’s life, to preserve alive • I B
to keep to (-wrong) views. ’ ■
2: ^ M m m; a letter,
character ; aksara is also used for a vowel, especially
the vowel a” as distinguished from the other
vowels ; a word words. 1 ^ | ^ Word-form and
word-meanmg, dififerentiated by the esoteric sect
tor its OTO ends, PI being considered the alpha and
root of all sounds and words ; the among esoteric
Buddhists IS the ^ ^ bija, or seed-word possessing
power tlirough the object with which it is associated^
there is also the ^ the wheel, rotation, or inter-
change of words for esoteric purposes, especially
the five Sanskrit signs adopted for the five elements
earth water fire, air, space. | -{^ The Sanskrit
alphabet of 42, 47, or 50 letters, the “ Siddham ”
# m consisting of 36 ^ ^ consonants and 12
^ ^ vowels. The | | ^ deals with the alphabet
Z 2^^ II w abbreviation of ^
^ P4.S 1 !|. j ^ The 12 or 14
banskrit vowels, as contrasted with the 35 or 36
consonants, which are radical or M limited
or j&xed letters.
Residential part of a palace, or mansion *
a residence. '
^ Keep, guard, observe. | ^ The guardian, or
carmaker, of a monastery. ) ^ To keep the law.
1 m To pard, protect. 1 P? ^ or # The deva
gate-guardian of a temple.
^ Peace, tranquil, quiet, pacify; to put,
place ; where ? how ? | T To put down. | | ^
A place for putting things down, e.g. baggage;
a resting place, a place to stay at. | To give
a religious name to a beginner. 1 DS 0
Andarab, a country through which Hsiian-tsang
passed, north of KapiS, v. j^l. | J; m To
"tranquillize the land, or a plot of land, by freeing
it from harmful influences. | ^ Tranquil dwelling.
Varsa, Varsas, or Varsavasana. A retreat during
the three months of the Indian rainy season, and
also, ^y some, in the depth of -winter. During
the rains it was “ difficult to move without injuring
insect IKe . But the object was for study and
meditation. In Tokhara the retreat is said to have
been in winter, from the middle of the 12th to the
middle of the 3rd moon ; in India from the middle
of the 6th to the 8th, or the 6th to the 9th moons ;
usually from Sravana, Chinese 5th moon, to Asvayuja,
Chinese 8th moon ; but the 16th of the 4th to the
15th of the 7th moon has been the common period
SIX STEOKBS
in China and Japan. The two annual periods are
sometimes called ^ ^ ^ ® sitting or resting
for the summer and for the end of the year. The
period is divided into three sections, former, middle,
and latter, each of a month. | ^ Andira, one
of the twelve attendants on % gf Bhaisajya. I ^ An-
lin, a noted monk circa a.d. 500. | To quiet
the heart, or mind; be at rest. | To rest.
1 i (®) Parthia, ^ itfr modern Persia, from which
several monks came to China in the later Han
dynasty, such as ^ |g: An Shih-kao, ^
An-hsiian, S If T'an Wu-ti, ^ ^ An
Pa-chun, ^ m Amchdng. | | ^ Persian incense,
or benzoin. [ Settled or firm resolve on wisdom ;
established wisdom ; tr. of ^ I’ll: ^ jjg Sthiramati,
or Sthitaniati, one of the ten great exponents of the
^ ^ S& Viihaptimatratasiddhi sastra, a native of
southern India. | Pj§ (^) lb Sumeru, v. j
Happy; ease (of body) and joy (of heart) ^ ^
The I I ^ or | I it is Amitabha’s
Happy Land in the western region, which is his
domain; it is also called ^ ^ P ± or |!l,
Pure Land of Tranquil Nourishment. | |p To enter
into dhyana meditation. | ^ ; | Body and
mind at rest. | To set up, establish, stand firm.
t I ifr Supratisthita-caritra ; a Bodhisattva in the
Lotus sutra who rose up out of the earth to greet
Sakyamuni. | 0 (or If or || or g) ^ An Indian
eye medicine, said to be Ahjana. | jg Two noted
monks of the § Chin dynasty, i.e. ji; ^ Tao-an and
m m Huhyiian. [MMM ; I Ik" ; U m (M)
^ Anapana, expiration and inspiration, a method
of breathing and counting the breaths for purposes
of concentration ; the ^ M ^ M M is a treatise
on the subject. | pg ; J ff (or ^) ^ (or
J I ^ ^ ^ Antarvasaka, Antarvasas ;
a monk’s inner garment described as a sort of waist-
coat. It is also explained by ^ ch'iin which means
a skirt. This inner garment is said to be worn
against desire, the middle one against hate, and the
outer one against ignorance and delusion. It is
described as the present-day ^ a jacket or vest.
Vihara, S or ^ gg ^ ; Sangliarama ff ^ g ;
an official hall, a temple, adopted by Buddhists
for a monastery, many other names are given to
it, e.g. if ft; IP! # ; Tb t:
mm Ml mm
Ml ^ ^ “ A model vihara ought to be built
of red sandalwood, with 32 chambers, 8 Tala trees
in height, with a garden, park and bathing tank
attached ; it ought to have promenades for peri-
patetic meditation and to be richly furnished with
stores of clothes, food, bedsteads, mattresses,
medicines and all creature comforts.” Eitel. |
Monastery grounds and buildings, a monastery.
A year, years, j Anniversary of a death,
and the ceremonies associated with it. | The
(number of) years since receiving the commandments.
I M The year-star of an individual. | ^ ^ To
receive the full commandments, i.e. be fully ordained
at the regulation age of 20. | The end of a year,
also a year. | ii? |f A young Brahman.
Style, shape, fashion, kind. | |
V. /*• I X ^iksa; learning, study. | |
jg Siksamana, a female neophyte who from 18 to
20 years of age studies the six rules, in regard to
adultery, stealing, killing, lying, alcoholic liquor,
not eating at unregulated hours. | | j® ^ M
&ksakararii, intp. as study, or should study or be
studied, also as duskrtam, bad deed, breach of the
law. The form meaning is suggestive of a female
preceptor.
ft Busy, bustling. 1 'It 7^ IE Bustling about
and absorbed in the six paths of transmigration.
I I II; 1 # n (or m # wi ; m m ii; m
^ Mamaki, or Mamukhi, tr. as ^ PJ the
mother of all the vajra group, whose wisdom is
derived from her ; she is represented in the Garbha-
dhatu mandala.
See under seven strokes.
The hour from 7-9 p.m. ; translit. su, iu,
I PE ; I ; I K ^ or ti) B. Sudra, the
fourth or servile caste, whose duty is to serve the
three higher castes. | | lie H ^ Suddhacandra,
pure moon, name of one of the ten authorities
on {% ^ q.v. I ^ 11 p |nf Subhakarasirhha. Pro-
pitious lion, i.e. auspicious and heroic ; fearless. |
^ V. 1 ^ ^ Sukra ; ^ M the planet Venus.
I ^ ^ # Sudhyanti ; clean or pure. It may
be an epithet of ''voice” in the musical sense
of “ natural diatonic melody | ^ Suka, a parrot ;
an epithet of the Buddha. | IS} ^ ifi ^nkla-
paksa, the waxing period of the moon, 1st to 15th.
le To carry on the palm, entrust to. | '^ 5^ 51
The deva-king who bears a pagoda on his palm,
one of the four maharajas, i.e. g Vai&avana.
I ^ That to which birth is entrusted, as a womb,
or a lotus in Paradise. | A womb ; conception.
( Analmsbowl; to carry it.
ife To receive ; collect, gather ; withdraw. | ^
To collect paper money, i.e. receive contributions,
j ^ To ooUoot the bonesj or relics, after cremation,
Early; morning. | ^ The early morning
assembly. | ^ ^ Name of a J| demon.
A decade, a period of 'te,ii days. | ^ Tlie ten'
days’ account in a monastery..
SIX STROKES
The sixth sense of mental discrimina-
tion, manas, as contrasted with, the other five senses,
sight, hearing, etc., each of which deals only with
■ its own prceptions, and is ^ ^ JiJ. | | • Dis-
crimination, another name , for the -alaya-vijfiana.
P Purport, will
or objective.
'o ^ Ujjayanta, a mountain and , monas-
tery in'Surastra on the peninsiila of Gujarat. 'EiteL
The purport, aim.
M # Yastivana, V
J5C The perceived,, perceptive, pe,rception
|fi| Bent, crooked, humpbacked ; to oppress *
ballads. I ^ The city of hunchback women,
said to be Kanyakubja, an ancient kingdom and
capital of Central India, Canouge Lat. 27° 3 N,,
Long. 79° 50 E.” Eitel. The legend in the M f £
Eecord of Western Lands is that ninety-nine of King
Bralimadatta’s daughters were thus deformed by the
rsi Mahavrksa whom they refused to marry. [ ^ ;
! # ; I ; \ M A bent chair used in monas-
teries. I # ; fip If jfg KutadantI, or Malakuta-
danti, name of a raksasi.
^ Saiksa ; in Hfnayana those in the first
three stages of training as arhats, the fourth and last
stage being |p| ^ those beyond the need of further
teaching or study. There are eighteen grades of
saiksa.
^ That which
things, i.e. the body.
is dependent on material
Bbava ; that which exists, the existing, existence ;
to have, possess, be. It is defined as (1) the opposite
of wu and § k'ung the non-existent ; (2) one
of the twelve nidanas, existence ; the condition
which, considered as cause, produces effect ; (3)
effect, the consequence of cause ; (4) anything that
can be relied upon in tbe visible or invisible realm.
It means any state which lies between birth and
death, or beginning and end. There are numerous
cate^ries— 3, 4, 7, 9, 18, 25, and 29. The = are
the - ^ trailokya, i.e. -fe and ^ the
realms of desire, of form, and of non-form, all of
them realms of mortalitv : another three are * ;Sr
^ ® 3C A woman of Brahman family in
Benares, who became a convert and is the ques-
tioner of the Buddha in the Srlmatl-brahmanl-
pariprccha \ \ \ fjx fA iz ^ M-
^ igE “ To have the nature,” i.e. to be a
Buddhist, have the bodhi-mind, in contrast with the
^ absence of this mind, i.e. the ^ H icchanti,
or unconverted.
jpg Sattva, ^ in the sense of any sentient
being the term was formerly tr. ^ ^ all the living,
which includes the vegetable kingdom, while j | limits
the meaning to those endowed with consciousness.
I I Wi The nine abodes, or states of conscious
beings, v. i I I- \ \ Wl Among the number,
or in the category, of conscious beings. | | ^ ^
Sentience gives rise to pity, or to have feeling causes
A bodhisattva who has reached the
and is above the state of being, or
. as conceivable by human minds.
stage of ^ ^
the existing, i.e,
an owner,
To have thoughts, or desires, opp. ^
To have affairs, functioning, phenomenal.
Mati ; matimant ; possessing mind, in-
telligent ; a tr. of manusya, man, a rational being.
The name of the eldest son of Candra-sfirya-pradipa.
Upadhyaya, pg ]f|5
'o Tr I ^ ^ Functioning, effective ; phe-
nomenal, the processes resulting from the law of
karma; later ^ came into use,
SIX STROKES
214
in India a teaclier especially of the VedMgas, a
terra adopted by the Buddhists and gradually applied
to all monks. The Chinese form is |n q.v.
To have a hand, or hands. Hastin,
possessing a hand, i.e. a trank ; an elephant.
To liave a l^ranch ; also the category
of bhava, one of the twelve nidanas, v. »■
The realistic school as opposed to the
^ ^ teaching of unreality ; especially (1) the
Hinayana teaching of the ^ ^ Abhidharma-
kosa school of Vasubandhu, opposed to the ^ ^ ^
Satya-siddhi school of Harivarman ; (2) the Maha-
yana ^ Dharraa-laksana school, also called
the pg m founded in China by Hsiian-tsang,
opposed to the H I& ^ Madhyamika school of
Nagarjuna.
Mental activity, the mind being
able to climb, or reach anywhere, in contrast with
the non-mental activities, which are mmm-
body is rewarded accordingly in the character of
another mortal body. | | p A purifying stage
which, for certain types, precedes entry into the
Pure Land. ] | |^ (or The way of mortal
sarnsara, in contrast with ^ ® 3® that of nirvana.
Bhavabhava. Existence or non-
existence, being or non-being ; these two opposite
views, opinions, or theories are the basis of all
erroneous views, etc. | | | ^ The two extremes
of being or non-being, 1 1 J15 B views are
erroneous in the opinion of upholders of the ift Ig,
the Madhyamika school.
Active, creative, productive, functioning,
causative, phenomenal, the processes resulting from
the la-ws of karma, v. ; opposite of ^ [
passive, inert, inactive, non-causative, laisser-faire.
It is defined to make, and associated with
saihskrta. The three active things H i 1 are
material, or things which have form, ij^ mental and
# "fe # 'ij' neither the one nor the other. The fonr
. forms of activity pg | | are coming
into existence, abiding, change, and extinction ; they
are also spoken of as three, the two middle terms
being treated as having like meaning. | | ^ The
result or effect of action. | | |^ S Activity implies
impermanency. | 1 ^ The mortal samsara life
of births and deaths, contrasted with ^ M
effortless mortality, e.g. transformation such as
that of the Bodhisattva. | | ^ The unreality of
the phenomenal. | | ^ ^ The permutations of
activity, or phenomena, in arising, abiding, change,
and extinction.
The realm of existence.
it To have form, whatever has form, whether
ideal or real. | | H Action through faith in the idea,
e.g. of the Pure Land ; the acts which produce such
results. I I lie The first twelve years of the Buddha’s
teaching, when he treated the phenomenal as real ;
y- ^ S ff*. I I ^ y. m ^ ^and^ ^ Sar-
vastivada.
Manusya, an intelligent being, pos-
sessing wisdom, cf.
The body with its five senses.
t a A thing that exists, not like “ the horns
of a hare which are non-existent things.
Also in logic the subject in contrast with the predi-
cate, e.g. “ sound is the or thing, “ is eternal ’’
the ^ or law stated.
^ The sea of existence, i.e. of mortality,
or births-and-deaths.
The mortal stream of existence with its
karma and delusion. Cf. ^
Asrava, means “ outflow, discharge ” ;
“distress, pain, affliction”; it is intp. by
kle&, the passions, distress, trouble, which in
turn is intp. as ^ delusion. Whatever has
klesa, i.e. distress or trouble, is all
things are of this nature, hence it means whatever
is in the stream of births-and-deaths, and also
means mortal life or births-and-deaths, i.e. mortality
as contrasted with which is nirvana. I 1 1:
(or — ) # The world, or worlds, of distress and illusion.
I i ^ (or ^ Good (or evil) done in a mortal
Phenomenal and noumenal ; the mani-
fold forms of things exist, but things, being constructed
of elements, have no per se reality, j | Jf;' — The phe-
nomenal and the noumenal are identical, the phenome-
nal expresses the noumenal and the noumenon contains
the phenomenon, j [ rfi The three terms, phenomenal,
noumenal, and the link or mean, v. tfs and
I I H ^ The ^ Dharma-laksana school
divides the Buddha’s teaching into three periods,
215
SIX STBOKHS
in whicli he taught (1) the unreality of the ego, as
shown in the Pi| Agamas, etc. ; (2) the unreality
of the dharmas, as in the ^ Prajnaparamita, etc, ;
and (3) the middle or tiniting way, as in the ^
M Sandhinirmocana-sutra, etc., the last being the
foundation text of this school.
"W The bond of existence, or mortal life.
Those who have the cause, link, or con-
nection, i.e. are influenced by and responsive to the
Buddha.
^ 15 is ?|5 ■Existe.n,ce ,? non-existence ?
Material ? immaterial ? i.e. micertainty, a wavering,
mind.
M M ¥ ; {IS ift ~ -tJ!) % JS pg ¥ ; (M
I I I D IIS # la ; ^ M
^ etc.
m ., -S " Limited, finite ; opposite of
measureless,' boundless, infinite. ;fg | | That
whicb has'form and measurement is. called ^ coarse,
i.e. palpable, that which, is without form and measure-
ment is # |!| ^ is ca.lled li fine, i.e., impalpable.
m Interrupted, not .continuous, not inter-
iningled, opposite of ||S (.' .
^ Having souls, sentient beings, similar
to 1 'If- ; possessing magical or spiritual powers.
^ ^ ^ (or The manifested activities of
the p body, mouth, and mind (or will) in con-
trast with their ^ ^ H unmanifested activities.
The visible, but it is used also in the
sense of the erroneous,,, view that things really exist,.
Another meaning is the ^ realm. of form, as con-
trasted. with the ^ invisible, or %?ith the form-
less realms. '
The intp. of things as real, or material,
opposite of ^ I the intp. of them as unreal, or
immaterial.
Perceptive beings, similar to
sentient beings.
^ Bhavaraga, the desire for existence,
which is the cause of existence; ^ 1^ 19.
The wheel of existence, the round of
mortality, of births-and-deaths.
The one extreme
opposite extreme being ^ |
of existence ’
"non-existence ’
^ - ij} ^ m m ^
Sarvastivada ; the school of the reality of all phe-
nomena, one of the early Hinayana sects, said to
have been formed, about 300 years after the Nirvana,
out of the Sthavira ; later it subdivided into five,
Dharmaguptah, Mulasarvastivadah, Kasyapiyah,
Mahisasakah, and the influential Vatsiputnyah.
V. — -©J ^ scriptures are known as the
I I#; ##; + —
JJl {^v} Akanistlia, 'fe ^ ^ ^ the highest
he.aven of form, the ninth and last of the fourth
dliyana , heavens, j | ^ In that region there still
exist the possibilities of delusion both in theory (or
views) and practice, arising from the taking of the
seeming for the real.
^ m Something more ; those who have re-
mainder to fulfil, e.g. of karma ; incomplete ; extra,
additional. | j ± One of the fom- lands, or realms,
the ^ [ I I to which, according to Mahayana,
arhats go at their decease ; cf. next. | [ jg ^ ;
% ^ & ilM M) Incomplete nirvapa. Hinayana
holds that the arhat after his last term of mortal
existence enters into nirvana, while alive here he is
in the state of sopadhisesa-nirvaria, limited, or modi-
fied, nirvapa, as contrasted with ^ ^ 1 | nirupa-
dhisesa-nirvana. Mahayana holds that when the
cause m of reiucarnation is ended the state is that
of ^ I I I incomplete nirvapa ; when the effect
^ is ended, and '{}5; the eternal Buddha-
body has been obtained, then there is |b| |^ | |
complete nirvapa. Mahayana writers say that in
the Hinayana if ^ | | “ remainderless ” nirvapa
for the arhat there are still remains of illusion,
karma, and suffering, and it is therefore [ | ;
in Mahayana lif ^ 1 1 these remains of illusion,
etc., are ended. | j gg; Something further to say,
incomplete explanation. [ | gjp Masters, or ex-
ponents, in addition to the chief or recognized
authorities ; also spoken of as ^ ^ m-,
^ m m; ^ Ai .We n gip ^ refers to
otlier than the recognized., or orthodox, explanations.
A thing, form, dharma, anything of
ideal or real form ; embodied things, bodies ; varying
list of 75, 84, and 100 are given.-
SIX STEOKES
216
Eed, vermilion. | f ij Caiira, a thief, robber.
I fij Canri, robber-grass or herb, name of a
1 m M M i! a Defined ^ ^ i.e.
civara, or ragged clothes.
Second, secondary ; a turn, next. | ^ In
turn, one after another. | j ^ Con-
nected or consequent causes ; continuous conditional
or accessory cause.
This, here. | p: ; | ^ This world, or life,
i fib ^ MS Narratives in regard to the present
life, part of the 0 ^ miscellaneous pitaka. ( |
® flj Clearness of hearing in this world, i.e. the
organ of sound fitted to hear the Buddha-gospel
and the transcendental. | ^ This shore, the present
life.
Marana ; ^ flj If ; mrta -Q: P'g ; to die,
death ; dead ; also cyuti. ^ tT Dead and gone
(or lost). ^ 73 The (sharp) sword of death. Jg [1]
The hill of death. | ^ Dead corpse,’’ e.g. a wicked
monk. I f® The sea of mortality. | J Yama, ^ ^
as lord of death and hell. | ^ Death and life,
mortality, transmigration; v. | The appear-
ance of death ; signs at death indicating the person’s
good or evil karma. [ || ^ Die ! monk ; dead
monk ! a term of abuse to, or in regard to, a monk.
I ^ The misery, or pain, of death, one of the Four
Sufferings. | ^ The robber death. | ; | ^ The
gate, or border of death, leading from one incarnation
to another. | g The spirit of one who is dead,
a ghost. I ^ The destroying wind in the final
destruction of the world.
V. Seven Strokes.
Stagnant water, impure ; but it is explained
as a torrent, impermanent ; translit. o and u, and
I M Hfd, Hrdaya, the ijj. heart, core, mind,
soul.
d" Sweat ; vast. | (or ^ or Jg |^ ; PJ
PE j||5 Hrd, Hrdaya, the heart, core, miad, soul ;
probably an error for
Impure ; to defile. [ ^ To defile a household,
i.e. by deeming it ungrateful or being dissatisfied
with its gifts. I ^ To taint ; taint. | ^ ^
A shameless monk who defiles his religion.
VP A river ; the River, the Yangtsze. [ ^ ^
The River and Sky monastery on Golden Island,
Chinkiang, Kiangsu. | |||g Kiangsi and Hunan,
where and whence the || Ch‘an (Zen) or Intuitive
movement had its early spread, the title being
applied to followers of this cult. | g A title of
^ ffi Ma Tsu, who was a noted monk in Kiangsi,
died 788. | ^ ^ River- or Nadl-kafyapa, one of
the three Kasyapa brothers; v. H jjy
M Ash ; lime ; hot or fiery as ashes. [ J\^ An
image of ashes or lime made and worshipped
seven times a day by a woman whose marriage is
hindered by unpropitious circumstances. |
Sect of the Limestone hill dwellers, one of the twenty
Hinayana schools; ? the Gokulikas, v. | ^
Ascetics who cover themselves with ashes, or burn
their flesh. | A river of lava or fire, reducing
all to ashes. \ M W ^ Destruction of the body
and annihilation of the mind — ^for the attainment
of nirvapa. | || ± ® To put ashes on the head
and dust on the face.
^ To low (as an ox) ; overpass ; barley ; a grain
vessel ; weevil ; eye-pupil ; translit. mu, ma. I n-
|g ^ Muhurta, the thirtieth part of an ahoratra,
a day-and-night, i.e. forty-eight minutes; a brief
space of time, moment ; also (wrongly) a firm mind.
I I vg- Mahoraga, boa-demons, v. 0 | (or
or \mmmm)-, m iP m ; m
or ® ^ Musaragalva, a kind of coral, white coral,
M. W. ; defined as ^ cornelian, agate ; and ^ ^
mother of pearl ; it is one of the sapta ratna
q-v. j ;e aiii), ^ VI; m It. Muni ;
Mahamuni ; ^ JP J'g Vimuni. A sage, saint, ascetic,
monk, especially Sakyamuni ; interpreted as ^
retired, secluded, silent, solitary, i.e. withdrawn
from the world. See also 'g' A jp jS- I | ^
IJ Munisrl, name of a monk from northern Tnrli a
in the Liu Sung period (6th cent.). | | 3 P The
monk-king, a title of the Buddha. |
Mucilinda, v. and g. i PE || Mardala,
or Mrdanga, a kind of drum described as having
three faces.
0 Sata ; a hundred, all. | — One out of a
hundred ; or every one of a hundred, i.e. all.
(or '^) To know or perceive nothing,
insensible (to surroundings),
■0 3t A hundred fathoms of 10 feet each,
1,000 feet ; the name of a noted T'ang abbot of
1 1 |Ij Pai Chang Shan, the monastery of this name
in Hung-chou.
217
SIX STE0KE8
^ ^ A ^ M IS The 128
delusions of ^ views and ® thoughts; also
called W I- + A ^ V.
4^ 100 kotls.
■0 a M 3E, The king of all light uni-
versally shining, i.e. Vairocana.
A i I A; I \m mi I \^-m
108 beads on a rosary. ( | The 108 honour-
able ones in the Vajradhatu. I I The 108
passions and delusions, also called | | ® H the
108 karmaic bonds. [ | |f The 108 tolls of the
monastery bell at dawn and dusk.
0 IP 0 ife Of 100 who call on the Buddha
100 will be saved, all will live.
0 » All the (good) tastes, or flavours.
^ ^ The sutra of the 100 parables, tr.
by Gunavrddhi, late fifth centuiy; also ^
■0“ 0 + ^ ^ The 140 special, or
uncommon, characteristics of a Buddha, i.e. H+ “
+1 ; A + ft ^ ; pg ^ ; + :tn ra * S ; H
± m-: = ^ mi ± m; ^ ; if n
— w^s-
m
g Where all things meet, i.e. the head, the
place of centralization ; it is applied also to the
Buddha as the centre of all wisdom.
0 * J® £ Lord of the hundred com-
mentaries, title of K‘uei-chi ^ ^ of the ,il ^
T‘zu-en monastery, because of his work as a com-
mentator ; also I I ^Hi.
0,S The hundred divisions of all mental
qualities and their agents, of the P|| School ;
also known as the $ f4 1 | five groups of the
100 modes or ''things’’ : (1) the eight
perceptions, or forms of consciousness; (2) ^
the Mty-one mental ideas ; (3) the five
physical organs and their six modes of sense, e.g.
ear and sound; (4) ^ +13 ^ff twenty-four in-
definites, or unconditioned elements ; (6) |||
six inactive or metaphysical concepts. | |
The door to the knowledge of universal phenomena,
one of the first stages of Bodhisattva progress.
I 1(1 I) i& was tr. by Hsiian-tsang in 1 chiian.
I I Jf- The realm of the hundred qualities, i.e, the
■ phenomenal realm ; the ten stages from Hades to
Buddha, ■ each .has ten or .qualities which
make up the hundred; cf. 'If
0 # Tlie ten realms each of ten divisions, so
called by the T‘ien-t‘ai school, i.e. of hells, ghosts,
animals, asuras, men, devas, sravakas, pratyeka-
buddhas, bodhisattvas, and Buddhas. Each of the
hundred has ten qualities, making in all | | ^
^ the thousand qualities of the hundred realms ;
this 1,000 being multiplied by the three of past,
present, future, there are 3,000 ; to behold these
3,000 in an instant is called — :;tc H vT Si
and the sphere envisaged is the \ \ ^ im.
H @ An earthenware lantern, i.e. with many
eyes or holes.
0 tt A monk’s robe made of patches.
0 M The hundred blessings, every kind of
happiness.
0 s s To repeat Amitabha’s name a million
times (ensures rebirth in his Paradise ; for a seven
days’ unbroken repetition Paradise may be gained).
"S' Siksakarapiya, what all mo nks and
nuns learn, the offence against which is duskrta, v.
H Sro Satafetra. One of the H “ three
sastras ” of the Madhyamika school, so called because
of its 100 verses, each of 32 words ; attributed to
Deva Bodhisattva, it was mitten in Sanskrit by
Vasubandhu and tr. by Kumarajiva, but the versions
differ. There is also the ^ Ws ^ Catuhfetaka-
[sastrakarika], an expansion of the above.
Ys Vepu, bamboo. | # (M ^ or ^) ; j H ; j ^
Venuvana, " bamboo-grove,” a park called Karanda-
venuvana, near Rajagrha, made by Bimbisara for
a group of ascetics, later given by him to ^akyamuni
(Eitel), but another version says by the elder Karandla,
who built there a vihara for him.
Sali, rice, i.e. hulled rice. The word sali has
been wrongly used for i^arlra, relics, and for both words
^ has been used, j gj| Keeper of the stores.
\ M M Maireya, " a kind of intoxicating drink
(extracted from the blossoms of Lythrum fructicosum
with sugar, etc.).” M. W.
Stx STEOKXS
218
As one does one receives, every
man receives the reward of his deeds, creating his
own karma, @ H § If*.
@ ft
m
Inner witness.
g m Atmahitam, self-profit ; beneficial to
oneselfi j \ M ^ '' Self-profit profit others i.e. the
essential nature and work of a bodhisattva, to benefit
himself and benefit others, or himself press forward
in the Buddhist life in order to carry others forward.
Hlnayana is considered to be self-advancement,
self-salvation by works or discipline ; Bodhisattva
Buddhism as saving oneself in order to save others,
or making progress and helping others to progress,
bodhisattvism being essentially altruistic.
S $ ± The third of the four Buddha-
ksetra or Buddha-domains, that in wdiich there is
complete response to his teaching and powers ; v.
dt* 1 I I One of the two kinds of saihbhogakaya,
for his own enjoyment ; cf. pg | | ;^ I5I The
dharma-delights a Buddha enjoys in the above state.
g IE Isvara, -§9* S ; can, king, master,
sovereign, independent, royal ; intp. as free from
resistance ; also, the mind free from delusion ; in
the Avatarhsaka sutra it translates vasita. There
are several groups of this independence, or
sovereignty — 2 , 4 , 5 , 8 , and 10 , e.g. the 2 are that
a bodhisattva has sovereign knowledge and sovereign
power ; the others are categories of a bodhisattva’s
sovereign powers. For the eight powers v. /V dc
§ I 1 ^ (cr 3E) isvaradeva, a title of
Biva, king of the devas, also known as ;^ | [ |
Mahesvara, q.v. It is a title also applied to Kuan-yin
and others. | 1 [ ^^Sivaites, who ascribed
creation and destruction to Siva, and that all things
form his body, space his head, sun and moon his
eyes, earth his body, rivers and seas his urine, moun-
tains his faeces, wind his life, fire his heat, and
all living things the vermin on his body. This sect
is also known as the [ | ^ HI &va is repre-
sented with eight arms, three eyes, sitting on a bull.
I I I is also a title of Vairocana ; and, as Sures-
vara, is the name of a mythical king, contemporary
of the mythical ^ikhin Buddha.
g * Svacitta, self-mind, one’s own mind.
g tt Own nature ; of (its) own nature. As an
intp. of Pradhana (and resembling ^ in the
Sankhya philosophy it is “ Prakrti, the Originant,
Avi, a sheep, goat, ram. [ ^ ^ The minute
speck of dust that can rest on the tip of a sheep’s
hair, | 5 abbreviation for ^ karma, from
the radicals of the two -words. | A ram.’s horn
is used for the passions and delusions of
life. I iji ; I ^ The inferior, or sravaka, form of
Buddhism, v. Lotus siitra, in the parable of the
burning house.
Jara; old, old age. | ^ Jaramarana, decrepitude
and death ; one of the twelve nidanas, a .primary
dogma of Buddhism that decrepitude and death are
the natural products of the maturity of the five
skandhas. j -fj |{| An old awl, an experienced and
incisive teacher. | ^ An old woman ; my '' old
woman”, i.e. my wife. | Lao Tzu, or Laocius,
the accepted founder of the Taoists. The theory that
his soul went to India and was reborn as the Buddha
is found in the ^ A History of the C3i‘i dynasty ||
Wi W* I ® Sthavira, an old man, virtuous elder.
I old pestle, or drumstick, a baldheaded
old man, or monk. | ^ One of the four sufferings,
that of old age.
&otra, the ear, one of the 7 ^ six organs of
sense, hence | X is one of the twelve I ®
is one of the twelve \ Srotrendriya, the organ
of hearing, | |g- ^ Secret rules whispered in the
ear, an esoteric practice. | Srotravijnana. Ear-
perception, ear-discernment. | ^ An ear-ring.
^ Mamsa. Flesli. ht. ; | H fij pg
Hrdaya ; the physical heart. | ^ ; | To cremate
oneself alive as a lamp or as incense for Buddha.
I Mamsacaksus. Eye of flesh, the physical eye.
j ^ Flesh-coloured, red. ] ^ The physical body.
11^^ One who becomes a bodhisattva in the
physical body, in the present life. I ^ Marhsa-
bhaksana, meat-eating. | ^ (or ^ (or |g)
ife ^ Usmsa. One of the thirty-
two marks (laksana) of a Buddha ; originally a
conical or flame-shaped tuft of hair on the crown of
a Buddha, in later ages represented as a fleshly
excrescence on the skull itself ; interpreted as coifiFure
of flesh. In China it is low and large at the base,
sometimes with a tonsure on top of the protuberance.
Q Sva, svayam ; the self, one’s own,
personal ; of itself, naturally, of course ; also, from
(i.e. from the self as central), g is used as the
opposite of ^ another, other’s, etc., e.g. g (in)
one’s own strength as contrasted with ^ the
strength of another, especially in the power to save
of a Buddha or Bodhisattva. It is also used in the
sense of Atman fB ^ the self, or the soul.
SIX STROKES
219
primary , or original mattor or ratlicr tlio primary
,, .germ out of which all material appearances are '
evolved, the first evolver or source of the material,
world (hence in a general acceptation. " nature'^
or lather matter \ a.s 'opposed' to purusha, or
^ ^spirit ) , M. W. ^ A.S' ^ svabhava, it is
own state, , essential or inherent property, innate
or peculiar disposition, natural state, or constitution,
nature M. W. The self-substance, self-nature, : or
u,nchanging character of . anything. | | ' 2 @
The Triratna, each with its own c.haracteristic, Buddha
being wisdom ^ ; the,. Law correctness Jg ; and
. the Order purity ,
e ft « The ten natural moral laws, i.e. which
are natural to man, apart from the Buddha’s com-
.mands,; also g m-
§ Pravarana, to follow one’s own bent,
the modem term being m Ml it means the end of
restraint, i.e. following the period of retreat, j ] g
The last day of the annual retreat.
§ Self-love, cause of all pursuit or seeking,
which in turn causes all suffering. All Buddhas put
away self-love and all pursuit, or seeking, such
elimination being nirvana.
g s a -ft To harm oneself and harm
others, to harm oneself is to harm others, etc. ;
opposite of g fij fij -lifi.
§ ^ To commit suicide ; for a monk to commit
suicide is said to be against the rules.
SvayambhQ, also g Mi M self-existing,
the self-existent ; Brahma, Visnu, and others ; in
Chinese it is “ self-so ”, so of itself, natural, of course,
spontaneous. It also means uncaused existence,
certain sects of heretics j | denying
Buddhist cause and effect and holding that things
happen spontaneously. | | Intuitive mercy
possessed by a bodliisattva, untaught and without
causal nexus. I I M Enlightenment by the
inner light, independent of external teaching ; to
become Buddha by one’s own power, e.g. Sakyamuni
who is called g # ^0- I ! fig #, 'M. Svayam-
bbuvah. Similar to the last, independent attain-
ment of Buddhahood. | | ^ The intuitive or
inborn wisdom of a Buddha, untaught to him and
outside the causal nexus, j [ ^ ^ ^ A Buddha’s
spiritual or absolute body, his dbarmakaya ; also,
those who are born in Paradise, i.e. who are spon-
taneously and independently produced there.
Self-produced, or naturally existing ; also
an intp. of bhuta ^ produced, e.xi.sting, real ;
also demons born by transformation ft in con-
trast to the yaksn who are born from parents.
S ffl Svalaksana ; individuality, particular, per-
sonal, as contrasted with ^ general or common.
g If Ifc fi To discipline.,, or perform., one-
self and (or in o.rder to) convert, or transform others,
V. i m m
. -1 -t' A mind independent of exter-
nals,^ pure thought, capable of .eniightenmeiit. from
within. ! 1^ M § Tlie uncaused omniscience of
\airocana; it is also called fM ^ (f| ft) ^ and
g
m g
^ To make the vows and under-
take the commandments oneself (before the image
of a^ Buddha), i.e. self-ordination when unable to
obtain ordination from the ordained.
S to 1*0 A manifest contradiction, one
of the nine fallacies of a proposition, svartlia-viruddha,
e.g. “ my mother is barren.”
g ^ , g if g K The sravaka method
of salvation by personal discipline, or “ works ” ;
g self-progress by keeping the commandments ;
g self-purification by emptying the mind ; g ^
self-release by the attainment of gnosis, or wisdom.
§ The witness within, inner assurance. , ,
M or ^ The M assembly of all the Buddha
and bodhisattva embodiments in the Vajradhatu
mapdala. | | ^ ^ Pratyatmaryajnana, personal ap-
preheasionof Buddha-truth. | | A title of Vairo-
cana, his dbarmakaya of self-assurance, or realization,
from which issues Ms retinue of proclaimers of the
truth.
g # g « One’s own body is Buddha.
Cause and effect of the same
g « 0
order.
Eeach, arrive at ; utmost, perfect. | X The
perfect man, i.e. Sakyamuni. | With the utmost
mind, or a perfect mind. | ^ Complete or perfect
teaching. | g| The utmost principle, the fundamental
SIX STROKES
220
law, I ^ Perfect trath. \ ^ ^ Tlie second
patriarch, of the Hua-yen (Kegon) school § ®
Chih>yen. 1 Perfect words, words of complete
explanation. | ^ Cina, China, hence [ | fU Cinani,
the peach-tree, said to have been imported into India
from China. ] | Cinapati, Lord (from) China,
said in the Eecord of Western Lands H 12 to
have been appointed by the Han rulers ; a country
so-called because the son of ^ ® Fan Wei Chih
of M Ho-hsi dwelt (and reigned) there. Eitel
says, A small kingdom in the north-west of India
(near Lahore) the inhabitants of which asserted
(a.d. 640) that their first kings had come from Ghina.^’
1 1 ^ ^ rg Cinaraiaputra, son of the China
king,’’ intp. by ^ I. ^ Prince of Han, which was
also an Indian name for a pear-tree, said to have
been imported from China in the Han dynasty ;
V, W ^ 12 4. i ^ 13? Tisya, an ancient
Buddha, The father of feipiitra. A son of Suklodana.
Jihva, ^ |l| ; the tongue ; | the organ
of taste ; | ^ tongue-perception ; v. 7^ | Ji ; 7^ Sl.
1 ^ The broad, long tongue of a Buddha, one of
the thirty-two physical signs. 1 J®! Tongue-
unconsumed, a term for Kumarajiva ; on his crema-
tion his tongue is said to have remained unconsumed.
Physical light, as contrasted with
light of the mind ; every Buddha has both, e.g.
his halo.
Material objects.
B % The flavour of sexual attraction, love of
women.
% s The quality of form, colour, or sexual
attraction, one of the 7*^
Atoms of things, of form, or colour.
* Matter and mind, the material and
immaterial.
Material existence.
Sexual desire, or passion.
^ ii; fe The material as a bubble, or a
flame ; impermanent.
Eupa, outward appearance, form, colour, matter, Eiipadhatu, or rupavacara, or rupaloka,
thing ; the desirable, especially feminine attraction. any material world, or world of form ; it especially
It is defined as that which has resistance; or which refers to the second of the Trailokya H the
changes and disappears, i.e. the phenomenal ; also Brahmalokas above the Devalokas, comprising sixteen
as and ^ -fe colour and quality, form or the or seventeen or eighteen “Heavens of Form”,
measurable, and mode or action. There are divisions divided into four Dhyanas, in which life lasts from
of two, i.e. inner and outer, as the organs and objects one-fourth of a mahakalpa to 16,000 mahakalpas,
of sense; also colour and form; of three, i.e. the and the average stature is from one-half a yojana
visible object, e.g. colour, the invisible object, e.g. to 16,000 yojanas. The inhabitants are above the
sound, the invisible and immaterial ; of eleven, i.e. desire for sex or food. The Rupadhatu, with variants,
the five organs and five objects of sense and the are given as— fi 5 ^ The first dhyana heavens ;
immaterial object ; of fourteen, the five organs and % ^ ^ Brahmaparisadya, % Brahma-
five objects of sense and the four elements, earth, purohita or Brahmakayika, Mahabrahma.
water, fire, air. Rupa is one of the six Bahya-ayatana, - The second dhyana heavens : it ^
the 7 ^: ; also one of the five Skandhas, 35 ; Parittabha, if g ^ Apramanabha, it # 5 ^
i.e. the Keith refers to Rupa as “material ibhasvara. H |i ^ The third dhyana heavens :
form or matter which is underived (no-utpada) and ^ jf 51 ^ Parittasubha, ^ M W H ^pra-
which is derived (utpada) ”, the underived or indepen- manambha, M H SubhaLtsna. H || ^ The
dent bemg the tangible; the derived or dependent fourth dhyana heavens: ^ ® ^ Anabhraka, |i
bemg the senses, e.g. of hearmg; most of their ^ 55 Punyaprasava, M ^ ^ Brhatphala, ^
objects, e.g. sound; the qualities or faculties of ^ Asanjnisattva, 3 ^ Avrha, ^ ^
feminity, masculinity, vitality; intimation by act Atapa, # ^ ^ SudrsC# B ^ Sudarfena, -fe ^
and speech ; space ; qualities of matter, e.g. buoy- ^35 Akanistha, # 3^ ? Aghanistha, 3c g PE 3^
ancy; and physical nutriment. Mahamahesvara.
Tke entrances, or places, wbere
the organs and objects of physical sense meet, ten
in all; cf. 5 A- Also, one of the twelve nidanas.
The material, material
external manifestation, the visible. |
material or visible world.
appearance, or
I A Buddha’s
.<IX KTEOKKS
-a IM Akanistlia, the liigliest
of the material lieaven^s.
^ jt Heretics who denied material
existence (and consequently sought self-control, or
nirvana).
\isible objects, the realm of vision, or
form. ■
The visible and audible.
The concealing, or misleading, character
of the visible or material, the seeming concealing
reality.
The slcandha of rupa, or that which has
form, V. 5 ;
idem -g,
^ idem -g, -g [5^.
/fe idem (1 If .
B # Riipa-kaya. The physical body, as
contrasted with the gb ^ dharma-kaya, the im-
material, spiritual, or immortal body.
Insect, reptile ; any creeping thing ; animal,
man as of the animal kingdom.
J&L Blood. Jil jfil ® ^ To wash out blood with
blood, from one sin to fall into another. | Written
with (one’s own) blood. | The pool, or lake,
of blood in one of the hells. \ The sea of blood,
i.e. the hells and low’er incarnations. | ^ g The
sfitra describing the blood bath for women in Hades ;
it is a Chinese invention and is called by Eitel “ the
placenta tank, w'hich consists of an immense pool
of blood, and from this hell, it is said, no release
is possible ” ; but there are ceremonies for release
from it. I The arteries and veins, linked,
closely connected. | ^ The gati or destiny of rebirth
as an animal.
ff Go; act; do; perform; action; conduct;
functioning ; the deed ; whatever is done by mind,
mouth, or body, i.e. in thought, word, or deed.
It is used for ayana, going, road, course ; a march,
a division of time equal to six months ; also for
samskai’a, form, opca'uliniu pcrfbotifig, as one of
the twadve nicilarias^ similar to karma, af‘tiom work,
deed, ■ especially moral action, rf,
'lx To go ■ begmng, or askiiji{ for alnis ; also
Xr m ; it I*. ' ■ ■ ■ ,
A traveller, wayfarer; a folio w(3r of
Buddha ; a disciple.
XT III* Walking, standing, silting, lying
— in everv state. ^
m m The making of olh.a’ings, to g<.) to
make offerings.
If ft Act and faith, doing and Ixlicving, acting
out one’s belief.
tr m To perform the proper duties, especially
of monks and nuns.
If fh To go and convert ; also | f ^ |.
iT To go to the privy ; the privy to which
one goes, metaphor of tlie limnan body as filthy,
XT To do good ; deeds that are good ; to
offer up deeds of goodness.
XT m. The common acts of daily life — sitting,
eating, thinldng, etc.
If @ The virtue of performance, or discipline ;
to perform virtuous deeds.
If ^ To carry out the vinaya discipline ; the
vinaya.
If M Deed and .result ; the inevitable sequence
of act and its effect.
If M That wliich is done, the activities of
thought, word, or deed ; moral action ; karma.
ftm Trees in rows, avenues of trees.
XT ^ Matrka, 0 ^ ^ ; the “ mother of
karma ’h i.e* the Abhidharma-pitaka, which shows that
karma produces karma, one act producing another.
SIX STROKES
222
H!
It ^ Hsing-man, a monk of the || Po-
lung monastery^ about wliom little is known, but
who is accredited with supplying Dengy 5 of Japan
with Then-t'ai scriptures in the latter part of the
eighth century.
«)t The samskara skandha, the fourth of
the five skandhas. v. | ^.
If ffi Activity ; performance ; mental activity.
IT To cast lots, divine (length of life).
ff ^ An abbot’s attendant ; also acarin, per-
forming the duties of a disciple.
^ M (■(#) A wandering monk.
IT The suffering inevitably consequent on
action.
To offer flowers.
A.'
IT m, The fourth of the five skandhas, samskara,
action which inevitably passes on its effects.
ff # To offer incense.
Clothes, especially a monk’s robes which are of
two kinds, the compulsory three garments of fi.ve,
seven, or nine pieces ; and the permissive clothing
for the manual work of the monastery, etc. The H M
or three garments are ( 1 ) ^ PB # Antarvasas,
an inner garment ; the five-piece ^ cassock ;
( 2 ) ^ ^ S fW" ^ Uttarasaiiga, outer garment,
the seven-piece cassock ; (3) ff {||] ^ ^ Saihghati,
assembly cassock of from nine to twenty-five pieces.
The permissive clothing is of ten kinds. | ^
The robe, throne, and abode of the Tathagata, see
Lotus sutra ^ g® 5 ?, . | The robe and the Biiddha-
truth. I ^ ; 1 ^ The pearl in the garment, i.e. a
rnan starving yet possessed of a priceless pearl in
his garment, of which he was unaware; v. Lotus
sutra 3 l W S 12 pp* I BR 5? The Vajradeva
in the Vajradhatu group who guards the placenta
and the unborn child ; his colour is black and he
holds^a bow and arrow. | | ^ Ml The vow of
Amitabha that all the devas and men in his realm
shall instantly have whatever beautiful clothing
they wish. | A towel, cloth, wrapper, or mantle.
I Cassock and almsbowl. | ^ The umbilical
cord.
m Pascima, ^ ^ $IJ ^ ; west ; it is largely used
in the limited sense of Kashmir in such terms as
® ^ the west, or western regions ; but it is also
much used for the western heavens of Amitabha ;
® is India, the western ^ The
Lord of the West, Amitabha, who is also the [ 5 ^
^ ^ lord of the cult, or sovereign teacher, of the
western paradise. | A name for India, cf. | 55 .
I fi ^ /S Sainika, military. | ^ The light
of the western paradise. | ^Ij Ksetra, land, region,
country.
^ |Wj Biographies of
famous pilgrims, fifty-six in number, with four added ;
M 12 ; ® H fe ;
ffi ® 1 # Records of Western countries, by the
T'ang dynasty pilgrim ^ ^ Hsiian-tsang, in 12
chiian a.d. 646-8. There was a previous | (
by ^ Yen-ts‘ung of the Sui dynasty. | {Jj
g |5 Avara&ila IS? 'K ^ ^ S the second subdivision
of the Mahasanghiba school. A monastery of this
name was in Dhana-kataka, said to have been built
600 B.C., deserted a.d. 600. [ ^ ; | The western
group, i.e. teaching monks stood on the west of the
abbot, while those engaged in pactical affairs stood
on the east ; this was in imitation of the Court
practice in regard to civil and military officials.
The requirements for action; to do
that which is most important.
iT pB. Action and proof ; knowledge or assur-
ance derived from doing ; practice of religious dis-
cipline and the resulting enlightenment.
'fx To take an image (of Buddha) in pro-
cession; it was a custom observed on Buddha’s
birthday according to the fiH g
TT As works are the feet (so wisdom is
the eye).
A-*.
iT To walk in the way, follow the Buddha-
truth ; to make procession round an image, especially
of the Buddha, with the right shoulder towards it.
iT n9 To^ rain, or produce rain ; Varsakara,
name of a minister of king Bimbisara.
iT Action and vow; act and vow, resolve
or intention ; to act out one’s vows ; to vow.
SIX-SMVKN STROKES
I The west, especially Amitabha’s Western Pure
Land | | ^ Jt* Sukhavati or Paradise | | ® |fg
to wliich Amitablia is the guide and welcomei
I I # ■ [ P Hsi-ming, name of g Tao-hsiian
of the T'ang who founded the Southern Hill school, and
also of H .'li] Yuaii-'ts‘e,' both of whom were from
the I PJ monastery of Western Enlightenment
established by Kao Tsung (650-684) at Ch'ang-an, the
capital. ' I § PB ^ The '' ■western/ ’ mandala is that
of the Vajradhatu, as the '' eastern ” is of the Garbha-
dhatu. I jij Hsi-lio, a name for Jg Tao-ch'o
of the T’ang^ dynasty, j Tlie western clc‘anser,
the .privy, ■ situated on the west of a iiionastery.
! ^ it m . I ii PB (or Jfi5) M The western com
tinent of a world, Godanljii, v. |f|, or Aparagodaniya,
or Aparagodana, .. ' ‘ western - cattle - giving, ’ ' where
cattle are the medium of exchange, possibly referring
to the '' pecuniary ” barter of the north-west. | ^
Tibet ; | 1 ft' Tibetan Buddhism, j [ .ifij ^
Tibetan Lamaism. | Going west,; .practices of the
Amitabha cult, . leading to salvation in the Western
Paradise.
7. SEVEN STEOEBS
Guess, estimate. | To estimate the value intermediate system between the Hinayana and the
of a deceased monk’s personal possessions, and | Pg Mahayana ; v, | ^ ; Danda, a staff,
to auction them to the other monks.
4^1'* Companion, associate ; translit. pan, 6an,
van I cf. I ff* Associate or accompanying
monks. | ^ ; | ^ To watch with the spirit of a
departed monk the night before the cremation.
I m V. fn li Vandana. 1 PB ill® ^ (or jg
V. Panclaravasini.
4^ Vicara, M
search for truth
I ^ Investigation, consideration,
to spy ; wait on.
To let down, lower. | ^ (or ^
Tiladhaka, Tiladaka, or Tilasakya. A monastery,
three yodjanas w^'est of Nalanda, perhaps the
modern village of Thelari near Gaya.” Eitel.
W . He, she, it ; other ; i.e. ^ ; translit. thd, e.g.
in sthana, sthaman.
Position, seat, throne. | ^ ^ One of the
H ^ q.v. three kinds of never receding. |
The board, or record of official position.
fnj Translit. ha, hai, a, m, he ; cf. ^ and
What ? How ? i fH How does it thus happen? | H
0 Haimaka, a king at Jhe beginning of a kalpa,
^ by name. [ ® Hariua, a deer. | fe H
Kahula, name of Sakyamuni’s son, also of an asura.
I ]|[5 Haya, the horse-head form of Kuan-yin.
I M Wj WJ ^ Hayagriva, Horse-neck, a form of
Visnu, name of a ^ 5 Ming-wang.
iK Only. I ^ Only non-existence, or immateriality,
a term used by Then-t'ai to denote the orthodox
Hinayana system, ^ {0 S denotes the ^ ^
, Appearance ot, seeming as, like, as ; than, j
^ syllogism assuming e.g. that a vase or garment
is real, and not made up of certain elements.
{in 3 T 1 A fallacious proposition; containing any
one of the nine fallacies connected with the thesis,
or pratijna, of the syllogism. | fg A fallacious
counter-proposition ; containing one of the thirty-
three fallacies connected with the thesis (pratijna
reason (hetii 0), or example (udaharaua p|j).
tt Translit. kha ; also khya, ga, gha, khu, khi ;
cf. Pi, 8#, ng;, WsJ, JPJ, !§., II ; it is used to repre-
sent ^ space, empty. Skt. kha alia means
“ sky ”, ‘‘ ether 1 ;|J1] ; lilll Khadga, a rhinoceros.
I ® M Kharl, a measure (or hamper) of grain ;
kharika, equal to a khari. [ P=h gg Khataka ; a
manual sign, wrists together, fingers half-closed ;
M. W. says ''the half-closed hand; the doubled
fist of wrestlers or boxers ”. | Pj| ^ Khatva, a bed,
couch, cot ; a long, narrow bed. | ^ || iM) I
m m mi \ mi m m (or m) » m ) ;
m m s. pi m m mi m mi mm
^ ; Khadiraka, or Karavika. One of the seven
concentric ranges of a world ; tr. by Jambu timber,
or wood ; also by § bare, unwooded. Its sea
is covered with scented flowers, and in it are four
islands. It is also a tree of the Acacia order. I m
Khari, or khari. A i.e. bushel, or measure of
about ten if- : V. 1 g; ; I | ;^ ; | it (E P^) ;
\ ^ M ^ Kharosthi, tr. by Ass’s lips ” ; name of
an ancient rsi, perhaps Jyotirasa. Also, " the writing
of all the northerners,” said to have been introduced
by him, consisting of seventy-two characters. | fp
Kashgar, a country in E. Turkestan, east of the Pamirs,
S. of T'ien-shan ; the older name, after the name of
its capital, is sometimes given as g|t or ^
M & Srikritati. [ Jg; Khara ; said to be a
SEVEN STROKES
the tenth of a j ^ ; also Khara, the name of
a rsi. For Kharosthi, v. above. 1 ^ or etc. ;
Ito* 1 ^ ^ Kharakantha ; kings of demons,
kings of asuras present when Buddha preached the
Lotus Sutra ; also described as rumbling like thunder,
or stirring up the waves of the ocean. |
Kha, ha, ra, va, a, the five Hf roots, or
seed-tones of the five elements, space, wind, fire, water,
earth respectively. ] P£ (or fg) Jg ; if fg jg
Khadaniya, to be chewed ; edible ; a food ; defined
as edibles not included in regulation meals.
m Sthiti. To abide, dwell, stay, stop, settle.
I birth, existence, death. | fi Abiding place,
one of the ten stages, resting and developing places
or abodes of the Bodhisattva, which is entered after
the stage of belief has been passed ; v. -f- ^ ;
"t* ilfe J ilfc* I Vivarta siddha kalpa ; the
abiding or existing kalpa ; the kalpa of human exis-
tence ; V. [ j:4 Dwelling-place ; abiding place
in the Truth, i.e. the acquirement by faith of a self
believing in the dharma and producing its fruits.
I ^ Fixed, certain, firmly settled. | ^ ^
A Bodhisattva firmly fixed, or abiding in certainty.
After a Bodhisattva has completed three great
asarnkliyeya kalpas he has still one hundred great
kalpas to complete. This period is called abiding
in fixity or firmness, divided into six kinds : certainty
of being born in a good gati, in a noble family, with
a good body, a man, knowing the abiding places
of his transmigrations, knowing the abiding character
of his good works. | ^ To dwell and control ; the
abbot of a monastery ; resident superintendent ; to
maintain, or firmly hold to (faith in the Buddha, etc.).
For I I # V. ^ -f- \ ^ Abiding in the
fruit ; e.g. sravakas and pratyeka-buddhas who rest
satisfied in their attainments and do not strive for
Buddhahood ; they are known as | | ^ or
I I II il- \ ^ Sthiti; abiding, being, the state
of existence, one of the four characteristics of all
beings and things, i.e. birth, existence, change (or
decay), death (or cessation).
To make, do, act, be ; arise. [ To become or
be a Buddha ; to cut off illusion, attain complete
enlightenment, and end the stage of Bodhisattva dis-
cipline. I ^ To do the works of Buddha ; perform
Buddhist ceremonies. [ ^ To do good, e.g. worship,
bestow alms, etc. | ^ Leader, founder, head of
sect, a term used by the Ch'an (Zen) or Intui-
tive school. I ^ To do evil. | ^ Gittotpada ;
to have the thought arise, be aroused, beget the
resolve, etc. | 5 ]^ Obedience to the commandments,
external fulfilment of them; also called ^ in
contrast with ^ -fe the inner grace ;
moral action in contrast with inner moral character.
■■ 224 ,
I ^ Active keeping of the commandments,
active law in contrast with jh Jff passive, such
as not killing, not stealing, etc. v. | ^ (n^)
The call to order in the assembly. j ^ Karma
produced, i.e. by the action of body, wmrds, and
thought, wdiich educe the kernel of the next rebirth.
I Karma, which results from action, i.e. the
deeds ” of body or mouth ; to perform ceremonies.
I [ To receive ceremonial ordination as a monk.
1 1 ('!§) One of the three kinds of monastic
confession and repentance. | | ^ The place of
assembly for ceremonial purposes. ( Trans-
gression, sin by action, active sin, j ^ Function,
activity, act. ] To pay one’s respect by worship ;
to make an obeisance. [ ^ Kartr ; a doer, he who
does things, hence the atman, ego, or person within ;
the active element, or principle ; one of the sixteen
non-Buddhist definitions of the soul. Also karana, a
cause, maker, creator, deity. | ^ The accusation of
sin made against particular monks by the virtuous
monk who presides at the pravarana gathering on
the last day of the summer’s rest. | To make
a vow to benefit self and others, and to fulfil the vow
so as to be born in the Pure Land of Amitabha.
The third of the five doors or ways of entering the
Pure Land. | /# (^) How ? What ? What are
you doing ?
VM Interchanged with IJg q.v. ; translit. ga, gha,
ha, hhya, g, and in one case for ha, | J® jg Gamini,
a king whom the Buddha is said to have addressed, v,
sutra of this name. | jg idem | | Lokavit. | 0
Abbrev. for ff* | | sanghati, robe. | ^; | ^
Abbrev. for Bhagavan, see ^ j J. A Western Indian
monk who tr. a work on H g IE was I I 0
Bhagavaddharma. | ^ ^ ; 1 ^ Gavam-
pati. ^ Lord of cattle, name of an arhat ; v. f
I ttk ^ Kapilavastu, v. . j H Abbrev. for ^ | |
Tagara, putchul^:, incense. | ^ ^ X Kalaka, a
yaksa who smote Sariputra on the head while in
meditation, without his perceiving it. | iS JS 5
^ II ^ Glirana, smell ; scent. | ^ (1) Kharadiya,
the mountain where Buddha is supposed to have
uttered the lie + fhe abode of Ti-tsang ;
other names for it are fi | |, fS M It (oi* ^ ¥)•
(2) A Bodhisattva stage attained after many kalpas.
I M y \ ^ I I ® Gaya. (1) A city of Magadha,
Buddhagaya (north-west of present Gaya), near
which ^akyamuni became Buddha. (2) Gaja, an
elephant. (3) | | [ll Gajasirsa, Elephant’s Head
Mountain; two are mentioned, one near ''Vulture
Peak”, one near the Bo-tree. (4) Kaya, the body.
I I (orJ^lS) P' ^ Gayasata (? Jayata), the eighteenth
Indian patriarch, who laboured among the Tokhari.
I 1 J® Jl Gayakafyapa, a brother of Mahakasyapa,
originally a fire-worshipper, one of the eleven
225
SEVEN STBOKEB
foremost disciples of Buddha, to become Samautapra-
bhasa Buddha, | Abbrev. for Sanghatf, robe;
V. If I ® ; fg* fl! ^ m ; ft $ Sahgharama
or Sahghagara. (1) The park of a monastery.
(2) A monastery, convent. There are eighteen | |
guardian spirits of a monastery, | M ftl Grantha,
a treatise, section, verse ; the scriptures of the
Sikhs. I ^ ^ Gacchati, goes, progresses. | ffS
Ga^a, Ghana ; close, solid, thick. ^ M ^ M
X ii5 (or ^ (1 It i|5) Gaganapreksana, beholding
the shy, or looking into space, | ] Ji ^ Kanadeva,
i.e. Aryadeva, jBfteenth patriarch, disciple of Nagar-
juna, V. I \ M ^ yj ^ name of Nagarjuna.
1 K 5 I ftfe (^) Gatha = song ; gatha, a metrical
narrative or hymn, with moral purport, described
as generally composed of thirty-two characters, and
called JR ^ ^ a detached stanza, distinguished
from geya, ^ ^ which repeats the ideas of preceding
prose passages. (2) Agada as adjective = healthy ;
as noun = antidote. (3) Gata, arrived at, fallen into,
or '' in a state ”,
Buddha, from Budh, to be aware of con-
ceive ”, “ observe ”, '' wake ” ; also ff, pg ; pj ;
m K; I? JM; WM; m m; m mi & m;
# 1^; ® PB ; pg ; #: jl-. Buddha means
'' completely conscious, enlightened ”, and came to
mean the enlightener. The Chinese translation is
^ to perceive, aware, awake ; and § gnosis, know-
ledge. There is an Eternal Buddha, see e.g, the
Lotus Sutra, cap. 16, and multitudes of Buddhas,
but the personality of a Supreme Buddha, an Adi-
Buddha, is not defined. Buddha is in and through
all things, and some schools are definitely Pan-
Buddhist in the pantheistic sense. In the Triratna
H ^ commonly known as H ^ f|, while Salgra-
muni Buddha is the first "person” of the Trinity,
his Law the second, and the Order the third, all
three by some are accounted as manifestations of the
All-Buddha. As Sakyamuni, the title indicates him
as the last of the line of Buddhas who have appeared
in this world, Maitreya is to be the next. As such
he is the one who has achieved enlightenment, having
discovered the essential evil of existence (some say
mundane existence, others all existence), and the
way of deliverance from the constant round of re-
incarnations ; this way is through the moral life
into nirvana, by means of self-abnegation, the
monastic life, and meditation. By this method a
Buddha, or enlightened one, himself obtains Supreme
Enlightenment, or Omniscience, and according to
Mahayanism leads all beings into the same enlighten-
ment. He sees things not as they seem in their
phenomenal but in their noumenal aspects, as they
really are. The term is also apphed to those who
understand the chain of causality (twelve nidanas)
and' have attained enlightenment surpassing that
of the arhat. , Four types of the Buddha are
referred to : '(1) H M i fbe Buddha of the
Tripitaka who attained enlightenment on the bare
ground under the bodhi-tree ; (2) U j , the Buddha
on the deva robe under the, bodhi-tree of the
seven precious things ; (3) JIJ j the Buddha
on the great precious Lotus throne under the Lotus
realm bodhi-tree ; and (i) fij | the Buddha on the';
throne of Space in "the realm' of , : eternal ' :xest,'
and glory, where Tie is Vairocana. The . Hinayana ',
only 'admits the existence of one ' Buddha, at : a'
time.; Mahayana claims the existence of many ,
Buddhas at one and the same time, as many Buddhas .
as there are Biiddha-imiverses, which are infinite in.
number.
Budd'ha-age ; especially the age when ■
Buddha was on earth. [ j Buddha, the World-
honoured, or honoured of the worlds, a tr. of Bhaga-
vat, revered, | [ ^ A Buddha-realm, divided
into two categories, the pure and the impure, i.e.
the passionless and passion worlds.
The Buddha conveyance or vehicle,
Buddhism as the vehicle of salvation for all beings ;
the doctrine of the 0 ^ Hua Yen (Kegon) School
that all may become Buddha, which is called — ^
the One "Vehicle, the followers of this school calling
fbe Jj 15: complete or perfect doctrine ; this doc-
trine is also styled in The Lotus — ‘ ^ the One
Buddha-Vehicle. j 1 The rules and command-
ments conveying beings to salvation.
mm Buddha’s affairs, the work of transform-
ing all beings ; or of doing Buddha-work, e.g. prayers
and worship.
Piirvavideha, v.
The five surnames of Buddha before
he became enlightened: H ^ Gautama, a branch
of the ^akya clan; TJ* ^ Iksvaku, one of Buddha’s
ancestors; 0 Q Suryavamsa, of the sun race;
^ H ? Saka ; Sakya, the name of Buddha’s
clan. This last is generally used in China.
" fth The state of Buddhahood.
mm A messenger of the Tathagata,
^ An offering to Buddha.
g1
SEVEN' STROKES
226
Buddha-aeal, the sign of assurance, see
W HI Buddha's nada, or roar, Buddha's preach-
ing compared to a lion's roar, i.e, authoritative.
The (spiritual) region of Buddhas,
iPi Buddhaghosa, the famous commentator
and writer of the Hinayana .School and of the Pali
canon. He was '' born near the Bo Tree, at Buddha
Gaya, and came to Ceylon about a.b. 430 ^ ^Almost
all the commentaries now existing (in Pali) are
ascribed to him.” Rhys Bavids.
« a Buddha - cause, that which leads to
Buddhahood, i.e. the merit of planting roots of
goodness.
H Buddhaksetra. The country of the
Buddha's birth. A country being transfornied by
a Buddha, also one already transformed; v. | ^
and I |1]. I I IS Fa~hsien’s Record of Buddhist
countries.
« a pt Buddhaveda, i.e. the Tripitaka, the
Veda of Buddhism.
5fi or Fo-t'u-ch^eng, an
Indian monk who came to Loyang about a.d. 310,
also known as ^ [ [ |, noted for his magic;
his name Buddhacinga, or (Eitel) BuddhocHnga, is
doubtful ; he is also called Buddhasimha.
w
m± Buddhaksetra. |9 ; H ti H ; M
^ P ; fll te M IP J M The land or realm of a
Buddha. The land of the Buddha's birth, India.
A Buddha-realm in process of transformation, or
transformed. A spiritual Buddha-realm. The T'ien-t'ai
Sect evolved the idea of four spheres : (1) |PI ^
M ± Where common beings and saints dwell to-
gether, divided into (a) a realm where all beings are
subject to transmigration and (b) the Pure Land. (2)
^ W ^ ^ i: or ® ^ dh The sphere where
beings are still subject to higher forms of transmigra-
tion, the abode of Hmayana saints, i.e. Srota-apanna
^ PS M J Sakrdagamin ^ pg ; Anagamin
M M ; Arhat ^ (3) ^ fg ^ ^ ^
Final unlimited reward, the Bodhisattva realm.
W ^ Where permanent tranquillity and
enlightenment reign, Buddha-parinirvana.
W ifi Buddha-bhumi. The Buddha stage, being
the tenth stage of the ^ or intermediate school,
when the Bodhisattva has arrived at the point of
highest enlightenment and is just about to become
a Buddha. | | ^ Bodhila, a native of Kashmir
and follower of the Mahasanghika school, author
of the ^ M
Buddha's image, or pratima. There is a
statement that in the fifth century a.d. the images
in China were of Indian features, thick lips, high
nose, long eyes, full jaws, etc., but that after the
T'ang the form became ‘'more effeminate”.
^(j The light of Buddha, spiritual enlighten-
ment ; halo, glory.
JL
Articles used on an altar in worship of
Buddha,
# “h # The ten perfect bodies or charac-
teristics of Buddha : (1) # # Bodhi-body in
possession of complete enlightenment. (2) gg ^
Vow-body, i.e. the vow to be born in and from
the Tusita heaven. (3) IL ^ Nirmanakaya, Buddha
incarnate as a man. (4) -ft ^ ^ Buddha who still
occupies his relics or what he has left behind on
earth and thus upholds the dharma. (5) ^
^ ^ Sanibhogakaya, endowed with an idealized
body with all Buddha marks and merits. (6) W'
or Power-body, embracing all with his heart
of mercy. (7) # or ^ At will body,
appearing according to wish or need. (8) || ^
or H 0^ Samadhi body, or body of blessed virtue.
(^) ^ M Wisdom-body, whose nature
embraces all wisdom. (10) ^ Dharmakaya, the
absolute Buddha, or essence of all life.
Jl
'Is Buddha and the common people
are one, i.e. all are of Buddha-nature.
;^>l] Buddhaksetra. | ^ f 0 M Buddlia
realm, land or country; see also ff, dh,
The term is absent from Hmayana. In Mahayana
it is the spiritual realm acquired by one who reaches
perfect enlightenment, where he instructs all beings
born there, preparing them for enlightenment. In
the schools where Mahayana adopted an Adi-Buddha,
these realms or Buddha-fields interpenetrated each
other, since they were coexistent with the universe.
There are two classes of Bucldha-ksetra : (1) in the
Vairocana Schools, regarded as the regions of pro-
gress for the righteous after death ; (2) in the Amita-
bha Schools, regarded as the Pure Land ; v. McGovern,
A Manual of Buddhist Philosophy, pp, 70-2.
227
SEVEN STROKES
TtP Buddha's life, or age. While he only lived
to e%hty as a man, in his Sambhogakaya he is
without end, eternal; cf. Lotus sutra, # g
where Buddha is declared to be eternal.
“^5 Buddha as Heaven ; Buddha and the
devas.
^ ^ (s^) Purvavideha ; % M ;
(I ) it s isr ; ^ m it fj ^ *
H M l iF- ^ The continent of conquering spirits
W i$ im ; one of the four great continents, east of
Meru, semi-lunar in shape, its people having faces
of similar shape. | | ^ idem gp VatsI-
piitrlyali. :
Son of Bnddlia ; a bodliisattva ; a
believer in Biiddliism, for every believer is becoming
Bnddlia ; a term also applied to all beings, because
all are of Buddha-nature. There is a division of
three kinds : ^ ^ external sons, who have not yet
believed; ^ secondary sons, Hinayanists ;
^ ^ true sons, Mahayanists.
Buddhism ; principles of the Buddha Law,
or dharma.
The school or family of Buddhism ;
the Pure Land, where is the family of Buddha. Also
all Buddhists from the Srota-apanna stage upwards.
, . s « ft ^ Buddha, Dharma,
feaiigha, i.e. Buddha, the Law, the Order; these
are the three Jewels, or precious ones, the Buddhist
Trinity ; v, H
Disciples of Buddha, whether monks
or laymen.
Si
^ Buddhachaya ; the shadow of Buddha,
1 1 *1 'iT * • .. ’
formerly exhibited in various places in India, visible
only to those “ of pure mind ”.
After having attained Buddha-
hood still to continue the work of blessing and saving
other beings ; also P‘u-hsien, or Samantabhadra,
as continuing the Buddha’s work.
Buddha-virtue, his perfect life, perfect
fruiti and perfect mercy in releasing all beings from
misery.
The mind of Buddha, the spiritually
enlightened heart. A heart of mercy ; a heart abiding
in the real, not the seeming ; detached from good and
evil and other such contrasts. | | p|] The seal of
the Buddha heart or mind, the stamp of the universal
Buddha-heart in every one ; the seal on a Buddha’s
heart, or breast; the svastika. ] | ^ ^ The
Son of Heaven of the Buddha-heart, a name given
to Wu Ti of the Liang dynasty, a.d. 502-549. J | ^
The sect of the Buddha-heart, i.e. the Ch'an (Zen) or
Intuitive sect of Bodhidharma, holding that each
individual has direct access to Buddha through
meditation.
Buddhata. The Buddha - nature, i.e.
gnosis, enlightenment; potential bodhi remains
in every gati, i.e. all have the capacity for enlighten-
ment ; for the Buddha-nature remains in all as
wheat-nature remains in all wheat. This nature
takes two forms : noumenal, in the absolute
sense, unproduced and immortal, and phenomenal,
in action. While every one possesses the Buddha-
nature, it requires to be cultivated in order to pro-
duce its ripe fruit. M ^ ^ H The Buddha-
nature does not receive punishment in the hells,
because it is ^ void of form, or spiritual and above
the formal or material, only things with form can
enter the hells. | ( ft The eternity of the Buddha-
nature, also of BuMha as immortal and immutable.
I I 5f!c The moral law which arises out of the Buddha-
nature in all beings ; also which reveals or evolves
the Buddha-nature. | | ^ The Buddha-nature,
the absolute, as eternally existent, i.e. the Bhutata-
thata.
Buddha-wisdom.
'tX Buddhacarita-kavya-
sutra ; a poetic narrative of the life of ^akyamuni
by Asvaghosa ^ 9J|, tr. by Dharmaraksa a.d, 414-421.
jijt The moral commandments of the Buddha ;
also, the laws of reality observed by all Buddhas.
Buddha’s Caitya, or Stupa, v. ^
A Buddhist reliquary, or pagoda, where relics of the
Buddha, ^ ^Ij sarira, were kept ; a stupa ^
was a tower for relics ; such towers are of varying
shape ; originally sepulchres, then mere cenotaphs,
they have become symbols of Buddhism.
Buddha’s teaching ; Buddhism, v. ^
SEVEK STBOEES
228
Buddha “’s ^asana or orders, i.e. his teaching.
0 The Buddlm-siin which drives away the
darkness of ignorance ; the day of Buddha.
^ Anuttara-samyak-sambodhi, Buddha-
wisdom, i.e. supreme, universal gnosis, awareness
or intelligence ; sarvajnata, omniscience.
n The Biiddha-moon, Buddha being mirrored
in the human heart like the moon in piire water.
Also a meaning similar to g .
"TT Buddhacarita ; a life of
yam, uni, tr. by Jnanagupta, a.d. 587.
^ , Buddhaphala ; the Buddha fruit, the
state of Buddhaliood ; the fruition of arhatship,
arahattvaphala.
Urddhastbana, ? Urd-
vastbana, Vardbastbana, or Vrjistbana, “ an ancient
kingdom, tbe country of tbe Vardaks, tbe Ortospana
of Ptolemy, tbe region about Cabool (Lat. 34° 32 N ,
Long. 68° 55 E.).” Eitel.
Purusbapura, v.
^ m Purvafeilah, or Eastern Hill;
one of tbe five divisions of tbe Mabasangbika
scbooL A monastery east of Dbanakataka, i.e.
Amaravatl, on the R. Godavery.
mm, Bo^idruma; ^ tbe Bodbi-tree
under which Sakyamuni obtained enlightenment or
became Buddha, Ficus religiosa.
Is Buddha-dana, Buddha-giving contrasted
with Mara-giving; Buddha-cbarity as the motive
of giving, or preaching, and of self-sacrifice, or
self-immolation.
. . -^ 0 The Buddhist joy-day, tbe 15tb
of tbe 7tb month, tbe last day of tbe summer retreat.
m (1) The mother of tbe Buddha, Maba-
maya. 0 Maya, or Matrka. (2) His aunt who
was bis foster-mother. (3) Tbe Dbarma or Law
which produced him. (4) Tbe Prajfia-paramita,
mother or begetter of all Buddhas. (5) Other
Buddha-mothers ”, e.g. ^ | [ ; ^ 1 j, etc.
Cf. [ Ig:. ( I ^ H The samadhi, meditation,
or trance by means of which the Buddhas, past,
present, and future, become incarnate.
# * Buddhadharma ; the Dharma or Law
preached by the Buddha, the principles imderlyiiig
these teachings, the truth attained by him, its
embodiment in his being. Buddhism. | [ ff* Buddha,
Dharma, Sangha, i.e. the Buddhist Trinity. | |
The life or extent of a period of Buddhism, i.e. as
long as his commandments prevail | ] ^ The
storehouse of Buddha-Iaw, the Bhutatathata as the
source of all things.
Buddba’s ocean, tbe realm of Buddha
boundless as the sea.
(/^} Buddba’s nirvana ; it is interpreted
as the extinction of suffering, or delusion, and as
transport across the ^ bitter sea of mortality,
V.
« *
wisdom.
Unhindered, infinite Buddha-
m The identity of all Buddhas,
and of their methods and purposes of enlightenment.
One of tbe three identities, of all Buddhas, of all
minds, and of all beings.
Afe H Buddba’s birthday, the 4tb month,
8tb day, or 2nd month, 8tb day, tbe former
having preference for celebration of bis birthday in
China.
. ^3 Buddha field, in which tbe planting and
cultivation of the Buddhist virtues ensure a rich
harvest, especially tbe Buddha as an object of
worship and tbe Order for almsgiving.
_ _ . The Buddha realm, tbe state of Buddba-
bood, one of the ten realms, which consist of the
SIX gati together with the realms of Buddhas, bodbi-
sattvas, pratyeka-buddbas, and ^ravakas ; also a
Buddba-land ; also tbe Buddba’s country ; cf. |
Tbe eye of Buddha, tbe enlightened one
who sees all and is omniscient. | | ^ A term
of the esoteric cult for tbe source or mother of all
229
SEVESr STEOKES
... S The penetrative power of Buddha’s
wisdom, or vision.
... m The Buddha and other founders of cults ;
Buddhist patriarchs ; two of the records concerning
them are the I | ^ Jg and the | | (g f^)
The seed of Buddhahood ; bodhisattva
seeds which, sown in the heart of man, produce
the Buddha fruit, enlightenment.
Those of the Buddha-clan, Buddhists.
. H 0^ A degree of samadhi in which
the Buddhas appear to the meditator.
« S . Buddhist canonical literature ; also
Buddha’s image and sutras, with special reference
to those purporting to have been introduced imder
Han Ming Ti ; sutras probably existed in China before
that reign, but evidence is lacking. The first work,
generally attributed to Ming Ti’s reign, is known
as The Sutra of Forty-two Sections 0 + Z1
but Maspero in B.E.F.E.O, ascribes it to the second
century a.d.
« P H The Buddhist last day of the old
year, i.e. of the summer retreat.
A Buddhist temple. | | ^ij Buddha’s
sarira. Relics or ashes left after Buddha’s cremation,
literally Buddha’s body.
« IE II « n IS
The Nirvana or Mahaparinirvau.a
Sutra.
Buddha thesaurus, the sutras of the
Buddha’s preaching, etc., also all the teaching of
Buddha.
^ The correct views, or doctrines, of the
Buddha; Buddha doctrines.
-f* le Buddha s prediction, his foretelling of
the future of his disciples.
Buddha’s preaching; the Buddha said.
Buddha’s utterance of the sutras. There are over
150 sutras of which the titles begin with these two
words, e.g. ] | if J; # fl Aparimitayus Sutra,
tr. by Saiighavarman a.d. 252.
in' The words, or sayings, of Buddha. | |
The Bhutatathata, as the mind or storehouse of
Buddha’s words.
Buddha’s relic ; any trace of
Buddha, e.g. the imprint of his foot in stone before
he entered nirvana.
Buddhakaya, a general term for the
Trikaya, or threefold embodiment of Buddha. There
are numerous categories or forms of the Buddhakaya.
hood
a The way of Buddha, leading to Buddha-
intp. as bodhi, enlightenment, gnosis.
^ The groups in which Buddha appears in
the Garbhadhatu and Vajradhatu respectively.
S « [PS
_ - . . _ There are numerous monks from
India and Central Asia bearing this as part of their
names, e.g. | j ^ Buddhajiva, who arrived in
China from Kashmir or Kabul, a.d. 423 ; | f ff
Buddhasirnha, a disciple of Asahga, probably fifth
century a.d., about whose esoteric practices, lofty
talents, and final disappearance a lengthy account
is given in the Fan-i-ming-i M W ^ ^ ; it is also
a titie of ^ q.v. | | ^ fi (^) Buddhatrata
of Kashmir or Kabul, was a translator about 650 ;
I \ Wi ^ Buddhasanta, of Central India, translator
of some ten works from 625-639 ; | 1 H ^ Buddha-
deva ; | | ^ Buddhvaca ; | | ^ ^ Buddha-
gupta, “a Buddhistic king of Magadha, son and
successor of Sakraditya,” Eitel ; | | ^ f Ij Buddha-
pala, came from Kabul to China 676 ; also Buddha-
palita, a disciple of Nagarjuna and founder of the
ISr ft \ \ "M. ^ m. Buddhamitra, the
nmth patriarch ; ] | ^ |5g ^ Buddhabhadra, of
Kapilavastu, came to China circa 408, introduced
an alphabet of forty-two characters and composed
numerous works ; also name of a disciple of Dharma-
kosa, whom Hsuan-tsang met in India, 630-640 ;
I r U Buddhayasas, of Kashmir or Kabul
tr. four ivorks, 408-412 : | I il ^ Buddhanandi,
of Kamarupa, descendant of the Gautama family and
eighth patriarch ; | | ft Buddhadasa, of Haya-
mukha M ^ author of the it ^
i I 815 ill Buddhavanagiri, “ a mountain near
Bajagrha famous for its rock caverns, in one of which
Sakyamuni lived for a time.” Eitel.
SEVEN STROKES
230
W HI Name of a peak at the south-west comer of Descnbed as a fabulous world of the past whose name
T‘ien-t‘ai ; also a name for Chih-i t? gg a v ’ Saniya, but this is doubtful. [ ^
^ 'I- • (or HI M « ffi ■?) ; \mm m m ^ ^ Sanjaya-
( 5-1 ■ • . Vairatiputra, or Samjayin Vairadiputra, one of the
1 t-Mrd court of the six founders of heretical or non-Buddhist schools.
^ IS represented as the | [ in whose doctrine was that pain and suffering would
meditetion as Umversal Wise Sovereign. The £ | | end in due course, like unwinding a ball of silk, hence
.Buddhas are on his left representmg his there was no need of seeking the “Way”.
Wisdom. The three on his right are called
^ I !. @ I i I l.and li ^ ^ ^ I I; inall ffell w -i • i i -i . . .
they are the eight ® If. | | P|J The characteristic T'J Divide, ]udge, decide. | Division of the
sign on a Buddha’s head, short curls, topknot, or Duddha’s teaching, e.g. that of T‘ien-t‘ai, into the
usnisa. I I 5E; Sitatapatrosnlsa-dharaiii ; periods and eight teachings, that of Hua-yen
the white-umbrella dharani in the ^ ^ ig into five teachings, etc. [ # To divide and explain
I I # Buddhosijisa ; the skull or cranial pro- sutras ; to arrange in order, analyse the Buddha’s
tuberance on the Buddha’s head; one of his charac- Caching.
teristic marks.
Patu, tiksi^ia ; sharp, keen, clever ; profit-
able, beneficial; gain, advantage; interest. | ^
To benefit or profit men, idem | ^ parahita ;
the bodhisattva-mindis g flj flj ^ to improve one-
self for the purpose of improving or benefiting
others ; the Buddha-mind is | ^ ~ with single
mind to help others, pure altruism ; | ^ is the
extension of this idea to ^ ^ all the living, which
of course is not limited to men or this earthly life ;
1 ^ is also used with the same meaning, ^ being
the living. | ^ The sharp or clever envoy, i.e. the
chief illusion of regarding the ego and its experiences
and ideas as real, one of the five chief illusions.
I ilj A sharp) sword, used figmatively for Amitabba,
and Manjusri, indicating wisdom, discrimination,
or power over evil [ ^ Keen intelligence, wisdom,
^scrimination ; patava. | ;|]^ Sharpness, cleverness,
intelligence, natural powers, endowment ; possessed
of powers of the panca-indryani (faith, etc.) or
the five sense-organs, v. 3 £ | ^ Blessing and
]oy ; the blessing being for the future life, the joy
for the present ; or aid (for salvation) and the joy
of it. I ^ To bless and give joy to the living,
or sentient, the work of a bodhisattva. 1 *
m ^ ^ Revata ; Eaiv^a!
(1) A Braliman hermit ; one of the disciples of ^akya-
muni, to be reborn as Samanta-prabhasa. (2) Presi-
dent of the second S 3 Tiod, a native of Sahkasya.
(3) A contemporary of iioka, mentioned in con-
nection ^th the third synod. Cf. Eitel. | ^ Benefit,
The vow of Buddha to save
A bone of the Buddha, especially the
bone against whose reception by the emperor Hsien
Tsung the famous protest of Han Yii was made
in 819.
remit. | jf- A monk whose attendance
assembly is excused for other duties.
Sa^a ; a rabbit ; also a hare. The hare in
the moon, hence ^ \ ^ is the moon or ^asin.
I ^ M The speck of dust that can rest on the
pomt of a hare’s down, one-seventh of that on a
sheep’s hair. | ^ gafia-visana ; ga&-4rnga ; a
rabbit’s horns, i.e. the non-existent ; all phenomena
are as unreal as a rabbit’s horns.
• H '-oiu. I ^ told and warm. ] ^ Cold swill,
a name for | ^ cold dough-strings. M The cold
river Sita, v. %l
lllj Cut, excise ; translit. s,s. | ® # ■
dhinirmocana, name of the gg ^ sutra.
231
fj Separate, divide, part from, other, different,
.•differentiate, special.
S<i Vestana, ^ ^ 5^, name of a
dem; the second term suggests ' Visnu, and Vestu
might be a conception of Visnu ; the intp. ® suits
both, for Vestana means surrounding, enclosing,
and Visnu, pervade, encompass.
mm Secondary texts or authorities, in con-
trast with ^ ^ the principal texts of a school.
m # Separately handed down ; oral tradition ;
to pass on the teaching from mind to mind without
writing, as in the Ch'an (Zen) or Intuitional school.
Also ^
^ Antara-kalpas, small or intermediate
kalpas, V.
fj |6l. m The of the the Separa-
tist or Differentiating School, is the of the |jj or
Perfect School; i.e. when the jgl] ^ Bodhisattva
reaches the stage of the -f* [0 |^, he has reached
the ^ stage of the perfect nature and observance
according to the H fS; or Perfect School.
^iJ
The JgiJ and U schools, q.v. and ©
Different realms, regions, states, or con-
ditions. I I (fj, ^ Vibhavana ; the ideas, or mental
states, which arise according to the various objects
or conditions toward which the mind is directed,
e.g. if toward a pleasing object, then desire arises. '
-^0 Differentiated rewards according to pre-
yious_ deeds, i.e. the differing conditions of people
in this life resulting from their previous lives.
To intone the name of a special
Buddha. ^
m ; m E Delusions arising from differ-
entiation, mistaking the seeming for the real ; these
delusions according to the JglJ ^ are gradually eradi-
cated by the Bodhisattva during his first stage.
.^0 ^ The “ different ” teaching of the ^ ^
Both the Hua-yen school and the Lotus school are
founded on the - ^ or One Vehicle idea ; the
Lotus school asserts that the Three Vehicles are
SEYEN STROKES
really the One Vehicle ; the Hua-yen school that
the One Vehicle differs from the Three Vehicles ;
hence the Lotus school is called the [pj ^ ^
umtary, while the Hua-yen school is the JIJ ^
Differentiating school.
ffl Bt ^ To call upon Buddha at special
times. When the ordinary religious practices are
ineffective the Pure Land sect call upon Buddha for
a period of one to seven days, or ten to ninety days
Also ia ^
m m Differentiated karma (the cause of different
resultant conditions) ; cf.
«!1 a It S The g| li is the ^ Bhu-
tatathata, which one school says is different in opera-
tion, while another asserts that it is the same, for
all things are the chen-ju.
-^0 ^0 Visesa ; differentiation, difference, one
of the 7^ is of the Hua-yen school. | j H M
The three views of the Jgl] ^ in regard to the absolute,
the phenomenal, the medial ^ jg as separate
ideas.
m For a monk schismatically or perversely
to separate himself in religious duties from his fellow-
monks is called diiskrta, an offence or ^vickedness. v.
.^0 Ml Unenlightened, or heterodox, idews.
^ij Another name for the com-
mandments, which liberate by the avoidance of e\dl •
also 1 I I #
>^0 ^3 Special deference paid by singling out
or inviting one member of the community ; which
procedure is against monastic rules.
-^3 Special vows, as the forty-eight of Amita-
bha, or the twelve of gjji Yao Shih Fo (Bhaisajya),
as contrasted with general vows taken by all Bodhi-
sattvas.
^ Toil ; translit. h, gh. | m (PE) Kapphina, v. M.
I m M Ghosua V. H 11%^; II ^ Gopa,
I.e. xasodhara, wife of Sakyamum, v. ]|p.
^ Help, aid,_ assist ; auxiliary. | ^ To assist
in singmg, or intoning. | ^ Auxiliary karma,
i.e. deeds or works, e.g. reciting the sutras about
SEVEN STEOKES
232
the Pure Land, worship, praise, and offering, as
additional to direct karma jE i.o* faith in Amita-
bha, expressed by constant thought of Mm and
calling on Ms name. . , j Auxiliary means, . e.g. of
meditation ; auxiliary discipline ; any aid to faith
or virtue.
& A kalpa, aeon, age; also translit. lea;
‘‘ a fabulous period of time, a day of Brahma or
1,000 Yugas, a period of four hundred and thirty-two
million years of mortals, measuring the duration
of the world ; (a month of Brahma is supposed to
contain thirty such kalpas ; according to the Maha-
bharata twelve months of Brahma constitute his
year, and one hundred such years his lifetime ; fifty
years of Brahma are supposed to have elapsed . .
M. W. An seen of incalculable time, therefore called
a fp great time-node. V. j
The beginning of the kalpa of formation ;
the kalpa of creation ; also ^
f j ii
Khadira, V.
^ ^ J ^ Kaparda, a shell,
cowrie, small coin.
. V. SS ^ It and ^ a?
or ^ for both of which it is used.
^ ^ (or P0 or PJL or :M) ^ Kapotana,
or Kebudhana ; an ancient kingdom, the modern
Kebud or Keshbud, north of Samarkand.
m Karpura, camphor, described as
f I ® ^ dragon-brain scent.
Si Jt-fl Kapittha. (1) An ancient kingdom of
Central India, also called ft fi f Saiiikasya.
(2) A Brahman of Vrji who ill-treated the Buddhists
of Ms time, was reborn as a fish, and was finally
converted by Sakyamuni, Eitel.
fj Jt
idem 1 * M-
& jtm) Kapila ; also | J| jfc (or
fift) P The meaning is “ brown ”, but it is chiefly
used for “the sage Kapila, founder of the classical
Samkbya ” philosophy and the school of that name.
Ill?c; A
deva, or demon, called Kapila, or Kumbhira, or
Kubera.
® Jt
(or ^15) Kapilavastu,
as s p ^ ; as (or m mmm (or
M S ; 'MB. (or ^ or H) ; {Jp it etc.
Capital of the principality occupied by the ^akya
clan; destroyed during Sakyamuni’s life, according
to legend ; about 100 miles due north of Benares,
north-west of present Gorakhpur ; referred to in
ffi ^ IB.
^ Jt ^ tk Said to be g ^ Kashmir.
V.
7jC The flood in the kalpa of destruction,
■■ ■■
Kalpa; also 1 ^ | Ml v.
iEon, age. The period of time between the
creation and recreation of a world or universe ;
also the kalpas of formation, existence, destruction,
and non-existence, which four as a complete period
are called mahakalpa Each great kalpa is
subdivided into four asankhyeya-kalpas (p| ff* IS
i.e. numberless, incalculable) : (1) kalpa of destruc-
tion ^ sarhvarta ; (2) kalpa of utter annihila-
tion, or empty kalpa ft ^ ^ ® saihvarta-
siddha ; (3) kalpa of formation ^ ^ vivarta ;
(4) kalpa of existence ^ ^ vivartasiddha ; or they
may be taken in the order ^ ® Each of
the four kalpas is subdivided into twenty antara-
kalpas, /}\ ^ or small kalpas, so that a mahakalpa
consists of eighty small kalpas. Each small kalpa is
divided into a period of ff increase and ^ decrease ;
the increase period is ruled over by the four cakra-
vartis in succession, i.e. the four ages of iron, copper,
silver, gold, during which the length of human life
increases by one year every century to 84,000 years,
and the length of the human body to 8,400 feet. Then
comes the kalpa of decrease divided into periods of
the three woes, pestilence, war, famine, during which
the length of human life is gradually reduced to ten
years and the human body to 1 foot in height. There
are other distinctions of the kalpas. A small kalpa
is represented as 16,800,000 years, a kalpa as
336,000,000 years, and a mahakalpa as 1,334,000,000
years. There are many ways of illustrating the
length of a kalpa, e.g. pass a soft cloth over a solid
rock 40 li in size once in a hundred years, when
finally the rock has been thus worn away a kalpa
will not yet have passed ; or a city of 40 li, filled
with mustard seeds, one being removed every century
till all have gone, a kalpa will not yet have passed.
Gt I 1 ^ (or W or H or ^) ; | ^ H ;
I (^) Karpasa is cotton, Gossypium Herbaceum ;
but this refers especially to Karpasi, the cotton tree.
I I |jf; Kapala, a bowl, slmll ; the drinking bowl of
&va, a skull filled with blood. [ j Kalpataru.
233
SEVEN STEOKBS
A tree in Indra's garden bearing fruit according to
tbe seasons, j [ H Kapala, a sknll ; also Karpasa,
see I I , I ■ I I ^ Yanaa, as ruler of time, P# ^ 5^.
m m The ocean of kalpas, i.e. their great
number.
The impure or turbid kalpa, when the
age of life is decreasing and all kinds of diseases
afflict , men.
A The fire in the kalpa of destruction ;
also mm ^ ‘Ml ^ ‘m v. h
^ M Kalpa-ash, the ashes after the fire kalpa
of destruction. ,
^ To suck up, inhale ; f exhale and inhale.
P% Chant, hum, mutter. ] ; | f®, To intone,
repeat.
To blow ; puff, praise. | ^ To blow out a
light, a blown-out light. [ ^ Name of a sharp
sword, or Excalibur, that would sever a falling
feather ; to blow hair or fur. | To blow the
conch of the Law, the Buddha’s preaching.
Translit. for Hum, which is interpreted
as the bodhi, or omniscience, of all Buddhas. | |
The lowing of oxen. | pS Bp Humkara, Pffl-hsien
^ ^ Samantabhadra in his minatory aspect against
demons.
J^C calamity of jSire, wind, and water,
during the ^ ^ kalpa of destruction.
mm Kalpa-flames, idem |
idem ^
m m idem m iK -
M y- ^ m-
Kapphina ; also ^ jt; ^ ^
(or it:, or g) ; or Kampilla, ^ Pltl; ^ ; whose
monastic name was Maha-kapphina ; intp. as ^
(born) under the constellation Scorpio ; he is said
to have understood astronomy and been king of
Southern Kosala ; he became a disciple of gakya-
muni and is to be reborn as Samantaprabhasa Buddha.
m M m M ^ ^ ? Kalpa-kalpayati,
perhaps connected with klrp, intp. as ^ (or |g)
^ Jgl] indiscriminate, undifferentiate.
Andaja. Egg-born, one of the four ways
of coming into existence, v. jg
iU Decline, reject ; but, yet. | A ^ To leave
his perfect life to enter into the round of births and
deaths, as a Bodhisattva does.
To inform ; plead j accuse. ]
by offering incense.
To inform
H-J* Raurava ; also ^ J P? P? • The wailing
hells, the fourth of the eight hot hells, where the
inmates cry aloud on account of pain.
Prince, noble, ideal man or woman ; transht.
kun. I a ; II # ; ^ ® (or ft) jjS Kupda,
Kundika, a pitcher, waterpot ; washbowl. j (or
H) ^ Kupda, a hole in the ground for the fire at
the fire altar ; the homa or fire altar.
5^ To bark (as a dog) ; translit. ve, vi, vai ; cf.
M ® ; 5'J. I -ffi: gil ; I 1 & ^ Vaisesika,
V. fg. 1 ^ ^ :||5 Vaidurya, lapis lazuli. | |t ^ ;
I :# li Vairocana ; v. ||,. | ^ ® ^ $ Vai&a-
vapa, V. H. I ^ Vairambha, V. | 0 fB flj
Vimalacitra, v. |g. | ^ ^ Vestana, v. JglJ. |
^ (?I5) Vaidurya, lapis lazuli, j ^ H (or H) | ;
I ^ Vaisya; the third of the four Indian castes,
that of agriculture and trade. ( (or j^) -fj ;
M- ^ M Vai^akha ; the second Indian month, from
15th of 2nd to 16th of 3rd Chinese months. | ^
(or J§i) Vaisali, v. g. | |5g Veda, v.
3 To hold in the mouth ; cherish ; restrain.
I _ ^ ^ T ien-t'ai term for the ^ which was
midway between or interrelated with Hinayana and
Mahayana. | All beings possessing feeling,
sentience. \ ^; ] ^ Living beings, all beings
possessing life, especially sentient life. | In the
closed lotus flower, i.e. those who await the opening
of the flower for rebirth in Paradise. | ^
AU sentient beings.
A place, locality ; a temple, place of assembly,
etc.
SEVEN STROKES
234
Equal, ill balance, all ; used for Kun in | ^
Kunti, (a) said to be a devoted disciple of Sariputra ;
(6) one of tlie attendants on Manjum.
Varaprabha, Wonderful Light, an ancient
incarnation of MafijuM. | ! Suryarasmi, the
930th Buddha of the present kalpa.
Nisad ; ■ nisaiina ; sit ; rest ; .situated, | ^
given as Nisidana, an article for sitting on, said
to be a clotli, or mat. | ^ ^ To accomplish
one’s labour by prolonged sitting, as did Bodhidharma.
I ^ The evening meditation at a monastery (pre-
ceding instruction by the abbot). | ^ A sitting-
room, the assembly room of the monks. |
I Varsa ; the retreat or rest during the summer
rains, i i * A certificate of "' retreat ” given to
a wandering monk. [ ||| To sit in dhyana, i.e.
abstract meditation, fixed abstraction, contempla-
tion; its introduction to China is attributed to
Bodhidharma (though it came earlier), and its
extension to T'ien-t'ai. [ | ^ The monks’ assembly
room, 1 Another term for dhyana contempla-
tion.
Squeeze, clip, nip ; lined. | [If Name of a
monastery and monk in Li-chou under the
T'ang dynasty.
A singing-girl, courtesan,
and performers.
\ Female musicians
>wer
M An imp ; to bewitch ; magical. | ^ The po'
to change miraculously into trees and animals ;
V. s it
WP The classics of the
i.e.
wonderful dharma,
Ipp Wonderful and auspicious, the mean-
ing of Manju&i, ^ for Manju and for in ;
V. %
iP If!:# The realm of profound joy,
the country of Vimalakirti If 0 M i? who is
stated to have been a contemporary of Sakyamuni ; v.
^ Sn S 1-2- I I ^ % The heaven full of
wonderful joy, idem Tusita, v. J®.
^ ^ The princess of wonderful good-
ness, name of Kuan-yin as third daughter of King
^ M Chuang Yen.
# H The profound cause, the discipline of the
bodhisattva, i.e. chastity, and the six paramitas, etc.,
as producing the Buddha-fruit.
# ± The wonderful land ; a Buddha’s reward-
land ; especially the Western Paradise of Amitabha.
^ Profound principles ; the Lotus School.
Su, sat, manju, suksma. Wonderful, beautiful,
mystic, supernatural, profound, subtle, mysterious. Su
means good, excellent, surpassing, beautiful, fine,
easy. Sat means existing, real, good. Manju means
beautiful, lovely, charming. Intp. in Chinese as
^ ^ ^ beyond thought or discussion;
IS # special, outstanding; ^ incomparable;
Iw ^ ^ subtle and profound.
S4' S Eucixaketu. Name of a Bodhisattva. The
I 1 H ^ Dhvajagrakeyura, "" the ring on the
top of a standard,” a degree of ecstatic meditation
mentioned in the Lotus sutra.
Wonderful virtue, title of Manju&i ;
also an intp. of the meaning of Kapilavastu, v.
^ Jt? ^tc.
The profound medium (madhya) ; the mind or heart wonderful and pro-
universal life essence, the absolute, the bhutatathata found beyond human thought. According to T'ien-t'ai
which expresses the unity of all things, i.e, the doc- ^ limited this to the mind of the
trine held by T'ien-t'ai as distinguished from the Buddha, while the U universalized it to include
J85 ^ which holds the madhya doctrine but em- unenlightened heart ^ of all men.
phasizes the dichotomy of the ^ transcendental ^ ^
and Ig phenomenal. tP iil Manavaka, i.e. Sakyamuni in
a previous incarnation as disciple of Dipahkara
PP The profound meaning of phenomena of ^ ®
T'ien-t'ai, that they are the bhutatathata (e.g. water , ^
and wave) as distinguished from the JglJ ^ view; ^P The miraculous response, or self-mani-
I 4^* festation of Buddhas and bodhisattvas.
235
SEVEN STBOKES
Admirable, profound teaching ; i.e. that
of the Lotus Sutra. .
p m Profoundly enlightened heart or mind,
i.e. the knowledge of the finality of the stream of
reincarnation.
The wonderful Biiddha-wisdom.
The absolute reality, the incomprehen-
sible entity, as contrasted with the superficial reality
of phenomena ; supernatural existence.
Wonderful fruit, i.e. bodhi or enlighten-
ment and nirvana.
r/Jj
_ i Wonderful music (in the Pure Land).
Miao-yo, the sixth T‘ien-t‘ai patriarch.
Saddharma, ® ^ (fij) ^ The wonderful
law or truth (of the Lotus Sutra). [ | ■ — ^ The
One Vehicle of the wonderful dharma, or perfect
Mahayana. | | ^ ; # ^ The hall of wonder-
ful dharma, situated in the south-west corner of
the Trayastrirh&s heaven, v. fj, where the thirty-
three devas discuss whether affairs are according
to law or truth or the contrary. 1 1 § The palace
of the wonderful law, in which the Buddha ever
dwells. I I ^ The lamp of the wonderful Law
shining into the darkness of ignorance. ^ | | Ifi'
The bark or boat of wonderful dharma, capable of
transporting men over the sea of life into nirvapa.
( I ap idem | | ^ 0. | | The treasury of
the wonderful dharma. | | ^ The wheel of the
wonderful Law, Buddha’s doctrine regarded as a
great cakra or wheel. | | ^ ^ # The wonder-
ful truth as found in the Lotus Sutra, the One Vehicle
Sutra ; which is said to contain ^ ^ Buddha’s
complete truth as compared with his previous H
or i.e. partial, or expedient teaching, but
both are included in this perfect truth. The sutra
is the Saddharmapupdarika IE or (^ ^S)
^ also known as g ^ pg fij g,
of which several translations in whole or part were
made from Sanskrit into Chinese, the most popular
being by Kumarajiva. It was the special classic
of the T‘ien-t‘ai school, which is some tim es known
as the ^ ^ Lotus School, and it profoundly in-
fluenced Buddhist doctrine in China, Japan, and
Tibet. The commentaries and treatises on it are
very numerous ; two by Chih-i ^ ^ of the T'ien-
t‘ai school being the | | | | jg 3 S: ^ and the ^
P % Wonderful and profound,; an abbrevia-
tion for I 3 ^ ^ ^ ^ T^ien-t^ai commentary
on the Lotus Sutra.
The profound ; nature of the
Bhutatathata, the totality, or fundamental nature,
of all things.
^ ^ ^ Subahu-kumara, the bodhi-
sattva of the wonderful arm; there is a sutra of
this name.
P ^ Surupa, 'ig. The wonderful form
or body, i.e. of a Buddha's saihbhogakaya and his
Buddha-land. | \ ^ Surupakaya Tathagata
(Aksobhya, the Buddha of the East), who is thus
addressed when offerings are made to the hungry
spirits.
3E Subhavyuha, the king who is
the subject and title of the twenty-seventh chapter
of the Lotus sutra. He is also reputed to be the
father of Kuan-yin.
t/h
The wonderful lotus, symbol of the
pure wisdom of Buddha, unsullied in the midst of the
impurity of the world.
Ar
1? tr The profound act by which a good karma
is produced, e.g. faith; v. — j ^
or
kPM., Tbe beautiful sight, i.e. Ursa Major,
the Bodhisattva who rules there, styled I | dr
(or ^ ^^), though some say Sakyamuni, others
Kuan-yin, others gtp Bhaisajya, others the seven
Buddhas. His image is that of a youth in golden
armour.
The wonderful enlightenment of Maha-
yana, or seK-enlightenment to enlighten others.
11 ^ The stage of wonderful enlightenment,
Buddhahood. | ( The profound, enlightened
nature, that of Buddha, one of the ^
The wonderful system of the three
T‘ien-t‘ai meditations ; v. H If, H H-
P M
, _ j The storehouse of miraculous words,
mantras, dharapi, or magic spells of Shingon.
P Is
Asat, tbe mystery of non-existence.
. ^ Subbadra, ^ ^ A monk referred to
in tbe ® fg Records of Western Lands.
SEVEN STROKES
236
41
m The wonderful destiny or metempsychosis,
Le. that of Mahayana.
I :
The wonderful vehicles (mentioned in the
Lotus siltra).
PI The wonderful door of dharma ; nir-
vana ; the six Then-t'ai methods leading through
meditation to enlightenment and the state of nir-
vana.
.
m
^ I
Wonderful sound. (1) Gadgadasvara,
I dr) ^ Bodhisattva, master of
seventeen degrees of samadhi, residing in Vairocana-
rasmi-pratimandita, whose name heads cap. 24 of
the Lotus sutra. (2) Siighosa, a sister of Kuan-yin ;
also a Buddha like Varuna controlling the waters
^ ^ ^ 743rd Buddha of the present kalpa.
(3) Ghosa, an arhat, famous for exegesis, who
‘‘restored the eyesight of Dharmavivardhana by
washing his eyes with the tears of people who were
moved by his eloquence EiteL | | Universal
wonderful sound, Manojiia-sabdabhigarjita, the kalpa
of Ananda as Buddha. | | (|g) 3^ Sarasvati, the
wife or female energy of Brahma. Also called ^ ^
yi (;^) Jap. Benzaiten, or Benten ; goddess of
eloquence, learning, and music, bestower of the
Sanskrit language and letters, and the bestower of
jif riches ; also the river goddess. Sometimes con-
sidered as masculine. Honoured among the seven
gods of luck, and often represented as mounted on a
dragon or a serpent. | | ^ The wonderful-voice
bird, the Kalavinka.
43-’ ill The mountain of marvellous appear-
ance, i.e. Sumeru.
^ The Sung dynasty, a.d. 960-1280. [ yc A ^
A /L IM ' Sutras of the Hinayana and
Mahayana admitted into the canon during the
Iforthern and Southern Sung (a.d. 960-1127 and
1127-1280) and Yuan (a.d. 1280-1368) djmasties.
B.K, 782-1081. ■ I # 3E The third of the ten
rulers of Hades, who presides over the Kalasutra,
the hell of black ropes.
Tail ; end. [ 4h Yibha, to shine, illuminate,
tr. by a name for the SMngon sect ^ “g* because
of its power to dispel the darkness of delusion.
I t® 'iZ K Virupaksa, epithet for the three-eyed
deva, Siva. See also i| ^ H X* I I ^ Hi
Virudhaka idem ^ one of the four
maharaja-devas.
^ ^ A urinating ghost ;
A urinal.
Rare, seldom, few ; to hope for. | ^ Rare
and extraordinary. | A J 1 ^ IS Giving in
hope of heaven, or bliss ; one of the A S ^ IS-
I Rare, extraordinary, uncommon, few. | | A
There are few, a sad exclamation, indicating that
those who accept Buddha’s teaching are few, or
that those who do evil and repent, or give favours
and remember favours, etc., are few. [ Adbhuta-
dharma ; supernatural things, prodigies, miracles,
a section of the twelve classical books. | f E
Ghosts that hope for sacrificial offerings (from their
descendants). | 31 ; | | The river Nairanjana,
- 1 /h" ^ The dictionary compiled by
Hsi-lin of the T‘ang dynasty, supplementing the
M M ^ Hui-lin-yin-i. Sound and meaning
accord with Hui-lin, and terms used in translations
made subsequent to that work are added.
Urine, urinate,
a term of abuse. I
irj? til (5) The wonderful high mountain,
Sumeru ; the king of mountains.
^ Filial, obedient. [ ^ A filial son, | Bg Mourning
clothes for parents. ] JH Obedient.
^ Po ; plants shooting ; a comet. 1 ^ Bhagai.
A city south of Khotan, foimeily famous for a statue
exhibiting all the thirty-two laksanas or marks on
the body of Buddha.
'
^ Vast, spacious. [ Hung-chih, posthumous
name of a monk of A ® T‘ien-t‘ung monastery,
Ningpo, early in the twelfth century.
Form, figure, appearance, the body. |
Pratima, an image or likeness (of Buddha). | |1|
The body, comparable to a mountain. | ^ Form,
appearance. | The desire awakened on seeing
a beautiful form, one of the A W: six desires. |
Seriatim ; preface, introduction ; the opening
phrase of a sutra, “ Thus have I heard ” ; an opening
phrase leading up to a subject. | 3E The introduction
by Chih-i to the Lotus sutra. Introductions are
divided into i£, and ^ the first relating to
the reason for the book ; the second to its method ;
and the third to its subsequent history.
^ Younger brother. ) -J- Disciple, disciples.
Samsthanarupa, the characteristic of form — ^long,
short, square, round, high, low, straight, crooked.
It is also associated with Eupavacara as personal
appearance, and as a class of gods in the realm
of form.
w resolve, | | ; also data, records.
Glad, joyful; quick, sharp. | Joyful. | g ^
The quick-eyed king, Sudhira, or highly intelligent,
who could see through a wall 40 li away, yet who took
out his eyes to give as alms ; v. ® jS M
'Df DeligM, joy.
Si
itel Avoid, tabu, dread ; hate, jealous. | 0 ; g
The tabu day, i.e. the anniversary of the death of
a parent or prince, when all thoughts are directed
to him, and other things avoided.
E, Ksanti, B ^ patience, endurance,
(a) in adverse circumstances, (b) in the religious state.
There are groups of two, three, four, five, six, ten, and
fourteen, indicating various forms of patience, equa-
nimity, repression, forbearance, endurance, constancy,
or ‘^perseverance of the saints’’, both in mundane
and spiritual things. I ^ M ^ M The stage of
patience ensures that there will be no falling into
the lower paths of transmigration. | f[If The patient
rsi, or immortal of patience, i.e. the Buddha. | -g;;
The stage of patience. | The discipline of
patience, in the E3 four Hinayana disciplines ;
also in the Mahayana. ( H The patient and good ;
or patient in doing good. | The place of patience
or endurance, this world. | The stage of patience,
i.e. of enlightenment separating from the chain of
transmigration. ( ^ Patience and wisdom. In the
Hinayana, patience is cause, wisdom effect ; in
Mahayana, the two are merged, though patience
precedes wisdom. | yfc Patience in its depth and
expanse compared to water. | ^ (f4) The method
or stage of patience, the sixth of the seven stages
of the Hinayana in the attainment of arhatsHp,
or sainthood; also the third of the four roots of
goodness. IMS ^ The patience paramita, v.
I I Saha, or Sahaloka, or Sahalokadhatu.
The universe of persons subject to transmigration,
the universe of endurance. [ Patiently to har-
monize, i.e. the patient heart tempers and subdues
anger and hatred. |^; ^ M (or Jg) 'M E ^ ^
Ksanti paramita ; patience, especially bearing insult
and distress without resentment, the third of the
six paramitas Ta Its guardian bodhisattva
is the third on the left in the hall of space
237
SEVEN STROKES
in the Garbhadhatu. | § -fflj Ksantyrsi ; the rsi
who patiently suffered insult, i.e. K^akyamuni, in
a former life, suffering mutilation to convert Kaliraj a.
I ^ The stage of patience. Two kinds are distin-
guished, patience which endures (1) insults originating
in men, such as hatred, or abuse, (2) distresses arising
from natural causes such as heat, cold, age, sickness,
etc. I ^ :ic The patient prince, of Varanasi
(Benares), who gave a piece of his flesh to heal his
sick parents, which was efficacious because he had
never given way to anger. | ^ The robe of patience,
a patient heart which, like a garment, wards off all
outward sin. A general name for the kasaya, monk’s
robe. I (.^) H Patience as armour, protecting
against evils; also the kasaya, monk’s robe.
m Complete, finish, perfect, become.
To become Buddha, as a Bodhisattva
does on reaching supreme perfect bodhi. ] \
To become Buddha and obtain deliverance (from the
round of mortality).
Vivarta kalpa, one of the four kalpas,
consisting of twenty small kalpas during which
worlds and the beings on them are formed. The
others are: ^ | Vivarta-siddha kalpa, kalpa of
abiding, or existence, sun and moon rise, sexes are
differentiated, heroes arise, four castes are formed,
social life evolves. | Saihvarta kalpa, that of
destruction, consisting of sixty-four small kalpas when
fire, water, and wind destroy everything except the
fourth Dhyana. ^ | Saiiivarta-siddha kalpa, i.e. of
annihilation, v. ^ M* 1 SI Vidya-matra-
siddhi sastra, in 10 chlian, being Vasubandhu’s
PH m in 30 chlian reduced by Hsiian-tsang, also
by others, to 10. There are works on it by various
authors.
Completely true, or reliable, perfect
truth, an abbreviation for 1 | ^5 1 I Ifr, j | gili.
* Satyasiddhi sect (Jap. Jojitsu-shu),
based upon the Satyasiddhi sastra of Harivarman, v.
Ilf ,• tr. by Kumarajiva. In China it was a branch of the
H Ife San Lun Sect. It was a Hinayana variation
of the Stinya ^ doctrine. The term is defined as
perfectly establishing the real meaning of the sutras.
The I I tr. as above is in 16 chlian ; there are
other works on it. | ^ Siddhi ; accomplishment,
fulfilment, completion, to bring to perfection, ] |
^ To transform all beings by developing their
Buddha-nature and causing them to obtain enlighten-
ment. I ^ The ripe ; those who attain ; those
SJEVEN STEOKES
238
in whom the good natnrej immanent in all the
living, completes their salvation. 1 ^ IE ^ To
attain to perfect enlightenment, become Buddha.
I S ^ ^ To attain to natural enlightenment
as all may do by beholding eternal truth ^
within their own hearts, 1 M m m
^ The first group in the nine Vajradhatu
groups. I ^ To attain the Way, or become
enlightened, e.g. the Buddha under the bodhi tree.
I JS 'fr J M A The annual commemoration of the
Buddha's enlightenment on the 8th day of the
12th month.
^ I, my, mine ; the ego, the master of the body,
compared to the ruler of a country. Composed of the
five skandhas and hence not a permanent entity.
It is used for atman, the self, personality. Buddhism
takes as a fundamental dogma ^ i.e. no ^
no permanent ego, only recognizing a temporal or
functional ego. The erroneous idea of a permanent
self continued in reincarnation is the source of all
illusion. But the Nirvana siitra definitely asserts a
permanent ego in the transcendental world, above
the range of reincarnation ; and the trend of
Mahayana supports such permanence ; v. ^
m
^ My body ; myself ; my affair.
a AEfa TLe four ejects of the ego in
the Diamond Sutra : (1) ^ the illusion that in
the five skandhas there is a real ego ; (2) A ^ that
this ego is a man, and different from beings of the
other paths ; (3) ^ ^ that aU beings have an
ego horn of the five skandhas ; (4) ^ that the
ego has age, i.e. a determined or fated period of
existence.
- - , The illusion of an ego, one of the four
inverted or upside-down ideas.
^ ^ Unamana; the pride of thinking
myself not much inferior to those who far surpass
me. One of the Ji q.v.
Adhimana; the pride of thinking
oneself superior to equals. One of the
m m Atma-graha ; holding to the concept of
the ego ; also A fft*
The ego as the abode (of all suffering).
^ Power or virtue of the ego, the ego
being defined as g |£ sovereign, master, free ; v.
^ Mi ignorance, holding to the illusion of
the reality of the ego.
The thought that the ego has reality.
^ Self-love ; the love of or attachment to
the ego, arising with the eighth vijnana.
Abhimana, atma-niada. Egotism ; exalting
self and depreciating others ; self-intoxication, pride.
mm.Br I and mine ; the self and its posses-
sions.
^ St ; ^ Si ^ ; Mine,
personal, subjective ; personal conditions, possessions,
or anything related to the self. | | The mind
that thinks it is owner of things. | | ^ The in-
correct view that anything is really mine, for all
things are but temporal combinations.
mm The illusion that the ego has real existence.
Self (or the ego), and things. | | ^
^ ^ The school that regards the ego and things
as real ; the ® §[5 Vatsiputrlya school.
m&m ^ The ego paramita in the four
based on the Nirvana sutra in which the transcend-
ental ego is g :{£, i.e. has a real and permanent
nature ; the four are ^ permanency, joy, ^ per-
sonality, purity.
Ego-infatuation, confused by the belief
in the reality of the ego.
mm Egoism, the concept of the ego as real.
Anyone who believes in | |, A I? ^ # 1
is not a true bodhisattva, v. | A 0
^ (^) JV Illusion of
the concept of the reality of the ego, man being com-
posed of elements and disintegrated when these are dis-
solved. I I The Hinayana doctrine of imper-
sonality in the absolute, that in truth there is no ego ;
this position abrogates moral responsibility, cf.
A
239
SEVEN . STROKES
m'
Manatimaiia ; the pride of ttinldng
oneself equal to those who surpass us. One of the
a j,;# ji The erroneous doctrine that the
ego, or self, composed of the temporary five skandhas,
is a reality and permanent.
a ^ JK The attachment to doctrines or state-
ments about the ego. One of the |ig
mm m The illusion that the ego is real ;
also the incorrect view that the Nirvana-ego is
non-ego. One of the PS ^ ^].
Sila, P Precept, command, prohibition,
discipline, rule ; morality. It is applied to the five,
eight, ten, 250, and other commandments. The
five are : (1) not to kill ; (2) not to steal ; (3) not
to commit adultery ; (4) not to speak falsely ; (5) not
to drink wine. These are the commands for lay dis-
ciples ; those who observe them will be reborn in
the human realm. The Sarvastivadins did not sanction
the observance of a limited selection from them as did
the ^ ^ Satyasiddhi school. Each of the five
precepts has five guardian spirits, in all twenty-five,
3E liS n “h 3E The eight for lay disciples
are the above five together with Nos. 7, 8 , and 9 of the
following; the ten commands for the ordained,
monks and nuns, are the above five with the following :
( 6 ) not to use adornments of flowers, nor perfumes ;
(7) not to perform as ah actor, juggler, acrobat, or go
to watch and hear them ; ( 8 ) not to sit on elevated,
broad, and large divans (or beds) ; ( 9 ) not to eat
except in regulation hours ; ( 10 ) not to possess
money, gold or silver, or precious things. The
^ ^ I full commands for a monk number 250,
those for a nun are 348, commonly called 500. Sila
is also the first of the 5 E i-®* ^ condition
above all moral error. The Sutra of Brahma’s Net
has the following after the first five : ( 6 ) not to speak
of the sins of those in orders ; ( 7 ) not to vaunt self
and depreciate others; ( 8 ) not to be avaricious ;
(9) not to be angry ; ( 10 ) not to slander the Triratna.
The power derived from observing the
commandments, enabling one who observes the
five commandments to be reborn among men, and
one who observes the ten positive commands ^ ^
to be born among devas, or as a king.
JRIR Clinging to the commandments of hetero-
dox teachers, e.g. those of ultra-asceticism, one of the
four attachments, 0 ^ catuh-paramarsa. ] j
The delusion resulting from clinging to heterodox
commandments. ' | , 1 ^ Clinging to
heterodox ascetic views; one of the five darsana
3 £
iK OB The different groupings or subjects of
the commandments, or discipline ; i.e. the 5, 10,
250, etc.
The good root of keeping the command-
ments, from which springs the power for one who
keeps the five to be reborn as a man ; or for one who
keeps the ten to be reborn in the heavens, or as
a king.
A utensil fit to receive the rules, i.e. one
who is not debarred from entering the Order, as is
a eunuch, slave, minor, etc.
The source of defiling the commandments,
i.e. woman.
m m The place where monks are given the
commandments.
*0 i® The altar at which the commandments
are received by the novice ; the 3 ;^ ^ | | is the
Mahayana altar.
^ The study of the rules or discipline ;
one of the three departments H "the other two
being meditation and philosophy.
Jl5c Discipline, meditation, wisdom ; dis-
cipline wards off bodily evil, meditation calms mental
disturbance, wisdom gets rid of delusion and proves
truth.
m W The teacher of the discipline, or of the
commandments (to the novice); also
5E W S ® The five virtues of the teacher
of the discipline : obedience to the rules, twenty
years as monk, ability to explain the vinaya, medita-
tion, ability to explain the abhidharma.
Sila and Vinaya. The rules. | [ The
Vinaya Pitaka, the second main division of the"
Buddhist Canon.
M0
The power of the discipline.
SEVEN STROKES
240
* & Patience acquired by the observance of
the discipline; the first of the ten ksanti.
Zealous for the discipline rather
than for knowledge, e.g. Hinayana I ^ ^ W.
one who is zealous for knowledge rather than the
discipline, e.g. Vimalakirtti |i ^ ^ jjl* ^
one who emphasizes both, the bodhisattva ; ^ jjg
{ft M who is indifferent to both.
JBc ^ The Pratimoksa ^ M |g ;|c ^ q.v.
The 1 I M is the latter half of the ^ |f .
€ s m
six paramitas.
Moral precepts, the second of the
« it ® IJpali, a Mdra, disciple of Sakyamuni,
famous for his knowledge of the Vinaya ; v. ^
tion of a monk.
The rules are pure and purify like the
waters of the ocean.
Certificate of ordina-
The commandments, or rules, are like
pure white pearls, adorning the wearer.
* m The commandments or rules in their
various forms ; also the commandments as expressions
for restraining evil, etc.
Prohibitions arising out of the funda-
mental rules; by-laws. | [ JjZ ^ w
The '' conmiandments' knee’', i.e. the
right knee bent as when receiving the com-
mandments.
The number of years a monk has been
ordained. R is the name of an offering made at
the end of the year in ancient times. Also | R ;
Jlx Vinaya Pitaka ; the collection of rules.
iR Silabhadra, see p,
« m The rut or way of the commandments ;
the rules.
jic The way or method of the command-
ments or rules ; obedience to the commandments
as a way of salvation.
The perfume of the commandments,
or rules, i.e. their pervading influence.
The embodiment of the commandments
in the heart of the recipient, v. ||| ^ ; also the
basis, or body, of the commandments.
A A magician, trickster, conjurer.
tb An order of a court, rescript; a contract,
lease ; to comment, criticize. | ffi Vina ; the
Indian lute.
To shake. | ; if ^ Dhuta ; stirring up
to duty; discipline, v. pg.
To snap, break ; decide ; compound ; fold.
I ^ ^ To subdue the evil and receive the good ;
cf. I fij '[B (or fg) p Caritra, ^ :|t ‘'A port
on the south-east frontier of Uda (Orissa) whence
a considerable trade was carried on with Ceylon.”
Eitel. I Ml 5jF (or f)t) I 1 Cakoka, i.e. Kar-
ghalik in Turkestan. | 7^ A broken stone, i.e. irre-
parable. I ^ The snapped-oflf reed on which Bodhi-
dharma is said to have crossed the Yangtsze from
Nanking.
To cast, throw into, surrender, tender. | ^
Thu-tzu, name of a hill and monastery at
Shu-chou and of ^ ^ I-chflng its noted monk.
I To avail oneself of an opportunity ; to surrender
oneself to the principles of the Buddha in the search
for perfect enlightenment. | ^ To cast oneself into an
abyss (hoping for eternal life). | ^ To cast, or offer
flowers in worship. | ^ To cast away, or surrender,
one’s body, or oneself.
^ . Curb, repress ; or. \ ^ The third of the
five periods of Buddha’s teaching, as held by the
Nirvana sect of China |g ^ during which the
M j® ^ is attributed to him. | To suppress,
M B ^ suppress evil deeds. | 1 ^ The
suppression or universal reception of evil beings;
pity demands the latter course.
Aid, support, uphold. | ^ ^ The external
organs, i.e. of sight, etc., which aid the senses ;
^ is also written meaning fleeting, vacuous,
241
SEVEN STEOKES
these external things having an illusory existence ;
the real organs, or indriya, are the jE IS ^3: ^ ^
which evolve the ideas. | ^ fife (fi) The teaching
which supports the rules and speaks of the eternal,
i.e. the g ^ g Nirvana Sutra. | ^ ‘'Supporting
commentary'’, another name for the same sfitra,
because according to Then-thi it is an amplifica-
tion of the Lotus Sutra, j ^ Bodhisattva, idem
To change, correct. | ^ To change one's cult,
school of thought, or religion, j To repent and
reform.
Draw water ; emulate, eager ; the round of
reincarnations is like the | ^ waterwheel at
the well ever revolving up and down.
it To bathe ; translit. mu, mo ; 1 H :1c is
^ one of the former incarnations of Sakyaniuni.
it; m To sinlc ; heavy. [ ^ Sunk in the gloom
of reincarnations and ignorance. ] U Agarii, or aguru,
sandal incense. [ ( ^K) # Aguru, the tree and incense
of that name. | § To sinir into emptiness, or useless-
ness.
To change ; a night watch ; again ; the more,
j Medicines that should be taken between dawn
and the first watch, of which eight are named, v.
W - #1 5.
Plmii. I gl Amravana, the wild-plum (or
mango) grove, see
To tie reeds together in order to make
them stand up, illustration of the interdependence
of things and principles.
Wet, wash, enrich, i 5 (or ii|) The rock,
or mountain, Patala, on the bottom of the ocean,
just above the hot purgatory, which absorbs the
water and thus keeps the sea from increasing and
overflowing. | 1 is the ocean which contains
this rock, or mountain.
Filthy, impure. Klesa ; contamination of
attachment to the pleasures of sense, to heretical
views, to moral and ascetic practices regarded as
adequate to salvation, to the belief in the self, all
which cause misery.
Yastivana, g ; file forest in
which a Brahman tried to measure Buddha’s height
with a 16 ft. bamboo pole, but the more he measured
the higher the body became ; another part of the
legend is that the forest grew from the bamboo which
he left behind in chagrin.
tt Stop, prevent ; azalea. | p To shut the mouth,
render speechless. [ Turuska olibanum, Indian
incense, resin, gum used for incense. It is said to
resemble peach resin and to grow in Atali. Its leaves
resemble the pear's and produce pepper ; it is said
to flourish in the sands of Central Asia and its gum
to flow out on to the sands. \ ^ ; | ^ ; M PS
q.v. Dhuta, discipline (to shake off sin, etc.), j jg
Duta, a messenger ; duti, a female messenger.
I # ^ 1^ PE Dhruvapatu, a king of Valabhi, son-
in-law of Siladitya.
Pada ; step, pace. | v. #, Buddha. | ^
#i'jorP^ 3E:
Samantabhadra as a vajra-king.
Each, every. I -H M v. H Maitreya. [ .[ |
^ Maitrimanas, of kindly mind, tr. by ^
merciful.
a Sunk, gone ; not ; translit. m, mu, mo, mau,
ma, bu, V, etc. | ^ No inter-relation. | ^
Moha, delusion, bewilderment, infatuation, tr. by
S foolishness ; cf. [ Pj| jg Blf Derived from
mrtyu, death; one of Yama's gg or rajas.
I B A nose to lay hold of ; no lead, no bases.
I ^ Buddha, v. | Ig ^ Mrdii, soft, pliant,
weak. I ^ ^ Vrata, temporary chastity, or ob-
servance. \ Mayadrsti, illusion-views,
intp. by ^ ^ egoism, the false doctrine that there
is a real ego. | 5^ Tasteless, valueless, useless,
e.g. the discussion of the colour of milk by blind
people. 1 # (or 7J) lini ^ ^ v. g {^) m
Maudgalaputra, or Maudgalyayana. | Buddha,
To seek, beseech, pray. | ^ The pain
which results from not receiving what one seeks,
from disappointed hope, or unrewarded effort. One
of the eight sorrows, ^ ^ ^ The Ohiu-ming
(fame-seeking) bodhisattva, v. Lotus sutra, a name
of Maitreya in a previous life. Also, Yasaskama,
''A disciple of Varaprabha noted for his boundless
ambition and utter want of memory." Eitel. | ^
Seeking nirvana, i.e. the disciple who accepts the
ten commandments. [ ^ 6una, a quality, charac-
teristic, or virtue, e.g. sound, taste, etc., | |g
SEVEN STEOKES
242
GuiiavrddH, ^ il, an Indian monk who came
to CMna 492-5, tr. tliree works, d. 502, | i[5 ^
Gnnavarinan, tr. ^ If, a prince of Kubha (Cash-
mere), %vho refused the throne, wandered alone,
reached China, tr. ten works, two of which were lost
by A.D, 730. Born in 367, he died in Nanking in
A.i>. 431. He taught that truth is within, not without,
and that the truth (dharma) is of oneself, not of
another. The centre of his work is placed in ^
Yang-chou. It is said that he started the order of nuns
in China, v. ^ ^ Fan-i-ming-i. J ^ ^
Gimabhadra, tr. ^ (1) A follower of the Mahisa-
saka in Kapisa. (2) A Brahmana of Central India,
tr. into Chinese some seventy-eight works A.n. 435-
443; b. 394, d, 468.
Baluka, Sand; sands, e.g. of Ganges g
implying countless ; translit. s, s, s. Cf.
Kalpas countless as the sands of Ganges.
assembly.
3^36
Sad'Varsa ; the sexennial
B ^ Sammatiya, iE J; ^ one of tte
eighteen Hinayana sects.
^ ^ ePI hail! ^ ig V. 0.
Ganges.
Worlds as numerous as the sands of
Sala, or Sala, ^ ^ the, Sal or ^al tree ;
the teak tree ; the Shorea (or Valeria) Eobusta ;
a tree in general. | | 5 Salaraja, a title of the
Buddha. | J ^ (or ^) ; ^ flj % ^ ? feana
(said to be a son of King Udayana) who became a
monk. I I jf The twin trees in the grove ^
in which Sakyamuni entered nirvana.
^9 i
Eitel.
' Charaka, a monastery in Kapisa.’’
^ Saha, ^ |il ; the world around us,
the present world. Also Svaha, see above.
^Ij ^ Sa^nagarilra, one of the eighteen
Hinayana sects.
'd' PI gramana. # pg ; ^ pg ; H pg ;
pg i)5; ft;
(1) Ascetics of all kinds ; '' the Sarmanai, or Samanaioi,
or Germanai of the Greeks, perhaps identical also
with the Tungusian Saman or Shaman.” Eitel.
(2) Buddhist monks who ^ have left their families
and quitted the passions the Semnoi of the Greeks ”.
Eitel. Explained by ^ toilful achievement,
i& diligent quieting (of the mind and the passions),
^ purity of mind, ^ jg poverty. “ He must
keep well the Truth, guard well every uprising (of
desire), be uncontaminated by outward attractions,
be merciful to all and impure to none, be not elated
to joy nor harrowed by distress, and able to bear
whatever may come.” The Sanskrit root is sram,
to make effort ; exert oneself, do austerities. | | ^
The fruit, or rebirth, resulting from the practices
of the sramaiaa. | | The national superintendent
or archbishop over the Order appointed under the
Wei dynasty.
A gaol, fold, pen ; secure, jSjm. [ H A firm
barrier, a place shut tight, type of the deluded mind.
1^ fl Ben, pit, or fold (for animals) and cage (for
birds).
Deraaged, mad, wild. | fl, ft ^ Saved out
of terror into the next life ; however distressed by
thoughts of hell as the result of past evil life, ten
repetitions, or even one, of the name of Amitabha
ensures entry into his Paradise. | ^ Poolish wis-
dom ; clever but without calm meditation. [ ^
5^ Sramanera, M B B ^ M M
^ S M H The male rehgious
novice, who has taken vows to obey the ten com-
mandments. The term is explained by J. ^
one who ceases from evil and does works of mercy,
or hves altruistically; Wj M 3 ^ zealous man;
^ one who seeks rest ; ^ ^ ^ one who seeks
the peace of nirvapa. Three kinds are recognized
according to age, i.e. 7 to 13 years old, old enough to
^ ^ “ drive away crows ” ; 14 to 19, called Jg ^
able to respond to or follow the doctrine ; 20 to 70.
1(1).® Sramanerika M M- A female
religious novice who has taken a vow to obey the
ten commandments, i.e. Wj M ic ^ zealous woman,
devoted.^ | | jg ^ The ten commandments taken
by the ^ramanerika : not to loll living beings, not
to steal, not to lie or speak evh, not to have sexual
intercourse, not to use perfumes or decorate oneself
with flowers, not to occupy high beds, not to aing
or dance, not to possess wealth, not to eat out of
regulation hours, not to drink wine. | [ The
ten commandments of the Iramanera ; v. -f- Jg.
'0? C' Mind like sand in its countless functionings.
243
SEVEN STKOKES
A, mad dog. [ ^ Mnse» voIitanteSj dancing flowers
before tbe eyes ; | a mad elephant, such is the
deluded naind.
Male. I Male and female. [ The male
organ. ,
:^C A particle of finality, pronounced i, nsed in
! IS »|^ Hrd, the heart ; the essence of a thing.
Bald. 1 A ; 1 ® dt 5 1 & A monk ; a nun,
sometimes used as a term of abuse.
^ Hb The two patriarchs ^ Shen-hsiu
and. ^ fg Hui-neng, q.v.
%L Private, secret, selfish, illicit. | pp A monk’s
private seal, which should resemble a skull as re-
minder of the brevity of life. | ^ Pfi Vasistha, v.
I ^ S Svabhava, own state, essential or inherent
property, innate or peculiar disposition, natural
state or constitution nature” (M. W.), intp. as
^ m m or i ft. I ^ ; \ m; m m;
^ ^ Sita. Described as the ^'cold” river; one
of the four great rivers flowing from the Anavatapta
or Anavadata Lake in Tibet. One
account makes it ” an eastern outflux ” which
subsequently becomes the Yellow Eiver. It is also
said to issue from the west. Again, ”the Ganges
flows eastward, the Indus south, Vatsch (Oxus) west,
Sita north.” Vatsch = Vaksu. /According to
Hiuentsang, however, it is the northern outflux of
the Sirikol [Sarikkol] Lake (Lat. 38° 20' N., Long.
74° E.) now called Yarkand daria, which flows into
Lake Lop, thence underneath the desert of Gobi, and
reappears as the source of the Hoangho.” Eitel,
According to Eichard, the Hwangho rises a little
above two neighbouring lakes of Khchara (Charing-
nor) and Khnora (Oring-nor). Both are connected by
a channel and are situated at an elevation of 14,000
feet. It may perhaps be at first confounded with
Djaghing-gol, a river 110 miles long, which flows from
the south and empties into the channel joining
the two lakes
comprehension of truth Buddha in his supreme
reality. | ^ The supreme class or stage, i.e.
that of Buddhahood, The Mahayana groups the
various stages in the attainment of Buddhahood
into five, of which this is the highest. | ^ fiP
The stage of complete comprehension of truth,
being the sixth stage of the T'ien-t'ai School, v. A BP.
I M M The supreme joy, i.e. nirvana. \ ^ M
The supreme Dharmakaya, the highest conception
of Buddha as the absolute. | ^ ^ Supreme enlighten-
ment, that of Buddha ; one of the four kinds of
enlightenment in the ® |& Awakening of Faith.
Hasta, forearm, the 16,000th part of a yojana ;
it varies from 1 ft. 4 in. to 1 ft. 8 in. in length.
Good, virtuous, beneficial. | 0 ; ■§ 0 A good,
or auspicious, day. [ Eyonin, founder of the
Japanese M M school | ^ Liang-pen, the
T'ang monk who assisted Amogha in the translation
of the 3E Wang Ching. ] || |5 The field
of blessedness, cultivated by offerings to Buddha, the
Law, and the Order.
The dragon palace in which Nagarjuna
recited the # ^ Hna-yen ching.
Darsana, I® ^ ® ; also Drsti ; seeing,
discerning, judgment, views, opinions ; it is thinking,
reasoning, discriminating, selecting truth, including
the whole process of deducing conclusions from
premises. It is commonly used in the sense of wrong
or heterodox views or theories, i.e. ^ ^ ^9
especially such as viewing the seeming as real and
the ego as real. There are groups of two, four, five,
seven, ten, and sixty-two kinds of
SB Beholding Buddha ; to see Buddha.
Hinayana sees only the nirmanakaya or body of
incarnation, Mahayana sees the spiritual body, or
body in bliss, the sanibhogakaya.
Views and practice ; heterodoxy ; cf.
1
To go to the bottom of ; inquire into; end,
fundamental, supreme, v. for | ^ ^ Kum-
bhanda and | ^ ^ Kumara : v. ^ for
I Kusinagra. ) ^ Pfl Kukkuta, a cock, or fowl
i ^ Examine exhaustively; utmost, final, at the
end, a tr. of uttara^ upper, superior, hence g
ultimate, supreme. [ ^ The fundamental,
ultimate, or supreme Buddha, who has complete
The stage of insight, or discernment of
reality, the fourth of the ten stages of progress
toward Buddhahood, agreeing with the ^ ^
of Hinayana.
Eic Visibility (or perceptibility) as one of the
seven elements of the universe.
SEVEN STBOKES
244
I. tt To behold the Buddha-nature within
oneself, a eonimon saymg. of the Ch'an (Zen) or.In-
tnitive'. School.:
The bond of the illusion of heterodox
opinions, i.e. of mistaking the seeming for the real,
which binds men and robs them of freedom ; v.
"Views, and thoughts, in general
^ illusory or misleading views and thoughts;
^ refers partly to the visible world, but also to views
derived therefrom, e.g. the ego, with the consequent
illusion ; to the mental and moral world also with
its illusion. The H M three delusions which hinder
the H If three axioms are | \, and |ff| ^ q.v.
Hlnayana numbers 88 kinds and the Mahayana 112
^ 10 ^^<1 10 respectively.
Views and desires, e.g. the illusion that
the ego is a reality and the consequent desires and
passions; the two are the root of all suffering.
ms The wisdom of right views, arising from
dhyana meditation.
m jE Seeing correctly ; said to be the name
of a disciple of the Buddha who doubted a future
life, to whom the Buddha is said to have delivered
the contents of the 1 1
j, The poison of wrong views.
Mj. The illusion of viewing the seeming as
real, v. H
Drsti-kasaya. Corruption of doctrinal
views, one of the five final corruptions.
The service on the third day when
the deceased goes to see King Yama.
The state or condition of visibility,
which according to the ^ Awakening of
Faith arises from motion, hence is also called
m
To behold truth, or ultimate reality.
Ml ^ Tke bond of heterodox views, which
fastens the individual to the chain of transmigration,
one of the nine attachments ; v. [ If.
The net of heterodox views, or doctrines.
Clinging to heterodox views, one of the
four ^ ; or as | | ^, one of the 35 ; ^ q.v. | |
The trials of delusion and suffering from holding
to heterodox doctrines ; one of the ten sufferings
or messengers. | | ^ Drstiparamarsa ; to hold
heterodox doctrines and he obsessed with the sense
of the self, v. 5 ;
E m Seeing and hearing, i.e. beholding Buddha
with the eyes and hearing his truth with the ears.
Mj The state of wrong views, i.e. the state
of transmigration, because wrong views give rise to
it, or maintain it.
^ The realization of correct views, i.e. the
Hinayana stage of one who has entered the stream
of holy living ; the Mahayana stage after the first
Bodhisattva stage.
MW Wrangling on behalf of heterodox
striving to prove them.
views :
MM The way or stage of beholding the truth
(of no reincarnation), i.e. that of the sravaka and the
first stage of the Bodhisattva. The second stage is
M cultivating the truth ; the third iS ^
completely comprehending the truth without further
study.
The obstruction of heterodox views to
enlightenment.
M ^ M The visible and invisible ; phenomenal
and noumenal.
Emm To see things upside down ; to
regard illusion as reality.
^ Visana ; a horn, a trumpet ; also a corner,
an angle; to contend. | Perverted doctrines
and wrong thoughts, which weigh down a monk
as a pack on an animal.
Q Words, speech ; to speak. | ^ Word-depend-
ence, i.e. that which can be expressed in words,
SEVEN STROKES
the phenomenal, or describable. ,■ j ^ Sentences.
I . Words as explaining meaning ; explanation ;
^ ."I I is' beyond explanation. \ ^ The teaching
of Buddha as embodied in words. | Words
and deeds. | ; ' [ , ^ Words, speech, verbal
expression, j Set out in words, i.e. a syllogism.
A gully. I lit fl Ku-wa-wa, the cry of a ghost,
made in proof of its existence to one who had written
a treatise on the non-existence of ^ ghosts.
s. Masa, 0 ^ ^ Legumes, beans, peas,
lentils, etc. Up ^ Masura Sahgharama, Lentil
Monastery, an ancient vihara about 200 li south-
east of Mongali.’’ Eitel. 1 Duhkha, trouble, suffer-
ing, pain, defined by harassed, distressed.
The first of the four dogmas, or Noble Truths ”
113 if is that all life is involved, through imper-
manence, in distress. There are many kinds of
^q.v.
^ Sarikha ; a shell, cowry, conch ; valuables,
riches ; a large trumpet sounded to call the assembly
together ; | conch and bell. 1 ^ ; 1 ^ iP. (H) ;
I ^ Pattra ; palm leaves from the Borassus flabelli”
formis, used for writing material, j 'jC The scriptures
written on such leaves. | 'jM. Pratyeka, v. | | .
[ Pattra tablets, sutras written on them.
Kasaya ^ red, hot; south; naked.
I ^ ® ^ used for incense. | Q H The
“ drops of red and white, i.e. female and male
sperm which unite in conception. | 0]^ The red-eye,
i.e. a turtle. | ^ (H) The red flesh (lump), the
heart. 1 -f P tij Chagayana. ^'An ancient pro-
vince and city of Tukhara, the present Chaganian
in Lat. 38° 21 N., Long. 69° 21 E.’’ Eitel. | f| E
^ The red-moustached (or bearded) Tibhasa,
a name for fffe PE ^ Buddhayasas.
The red demons of purgatory, one with
the head of a bull, another with that of a horse,
etc. ' . ' ■
To walk, go.
I To travel by sea.
Mm Foot, leg ; enough, full. [ g '' Eyes in his feet/’
name of Aksapada Gotama, to whom is ascribed the
beginning of logic ; his work is seen '' in five books
of aphorisms on the Nyaya.” Keith.
* Kaya ; tanu ; deha. The body ; the self. [ A
The sense of touch, one of the 7 ?^ X six senses.
Hi -D © Ml ,Hl The three command-
ments dealing with the body, prohibiting taking of
life, theft, unchastity ; the four dealing with the
mouth, against lying, exaggeration, abuse, and
ambiguous talk ; the three belonging to the mind,
covetousness, malice, and unbelief,
# it The glory shining from the person of a
Buddha, or Bodhisattva ; a halo.
Body and life; bodily life.
The body as a utensil, i.e. containing
all the twelve parts, skin, flesh, blood, hair, etc.
# ± Body and environment. The body is the
direct fruit of the previous life ; the environment is
the indirect fruit of the previous life.
The body as the citadel of the mind.
Rddhividhi-jnana. Also ^ U,
M" & M power to transfer oneself to various
regions at will, also to change the body at will.
The body as the throne of Buddha,
Body and mind, the direct fruit of the
previous life. The body is rupa, the first skandha ;
mind embraces the other four, consciousness, percep-
tion, action, and knowledge ; v. 3 £
Kayendriya ; the organ of touch, one of
the six senses.
^ The karma operating in the body ; the
body as representing the fruit of action in previous
existence. One of the three karmas, the other two
referring to speech and thought.
fg* Sindhu, Scinde, v. pp
The hairs on Buddha’s body
curled upwards, one of the thirty-two marks.
The body as a lamp, burnt in offering to
a Buddha, e.g. the Medicine King in the Lotus sutra,
r* ffl The body regarded as , a field which pro-
duces good and evil fruit in future existence.
SEVEN STROKES
246
Bodily form ; the body.
The lotus iu the body, i.e. the heart, or
eight-leaved lotus in all beings; it represents also
the Garbhadhatu, which is the matrix of the material
world out of which all beings come.
^ ^ Satkayadrsti ; the illusion that the body,
or self, is real and not simply a compound of the five
skandhas ; one of the five wrong views
Kaya-vijnana. Cognition of the objects
of touch, one of the five forms of cognition ; v.
The body as the vehicle which, according
with previous karma, carries one into the paths of
transmigration.
The power to transfer the body through
space at will, one of the marks of the Buddha.
The numberless bodies of Buddhas,
hovering like clouds over men; the numberless
forms which the Buddhas take to protect and save
men, resembling clouds ; the numberless saints
compared to clouds.
A cart, wheeled conveyance. [ ^ Chaya,
shade, shadow. | M ; Pfl ^ ^ Chandaka, the
driver of Sakyamuni when he left his home. \ ^
The name of a cave, said to be ^ataparua, or Sapta-
parnaguha. [ The hub of a cart; applied to
large drops (of rain). | H ^ Name of a spirit.
The Indus; Sindh; idem -fg | I
^ ^ Sindhupara (? Sindhuvara), incense or perfume,
from a fragrant plant said to grow on the banks
(para) of the Indus (Sindhu).
Hour; time; the celestial bodies. | ^ Jina,
victorious, applied to a Buddha, a saint, etc. ; forms
part of the names of | | (10 ^ ^ Jinatrata ; | | H
^ ^ Jinaputra ; | 1 ^ Jinabandhu ; tluee
Indian monks in China, the &st and last during the
seventh century.
Wander about, patrol, inspect. [ ^ To patrol,
or circumambulate the hall. [ ^ To inspect all the
buildings of a monastery. ( ^ To patrol and receive
any complaints. | H To patrol as night-watchman,
or \ tfi&B guarding against fibre. | ^ To walk about
with a metal staff, i.e. to teach.
The ancient state of Pin, south-west Shensi;
translit. p, e.g. in Purnamaitrayanlputra | f|5 K
Anathapindada S|5 1 IS? ©f^c.
315 Deflected, erroneous, heterodox, depraved ; the
opposite of jE ; also erroneously used for dfp.
315 fiJ M. Heterodoxy ; perverted views or
opinions.
315 ^ (A) Heterodox or improper ways of
obtaining a living on the part of a monk, e.g. by
doing work with his hands, by astrology, his wits,
flattery, magic, etc. Begging, or seeking alms, was
the orthodox way of obtaining a living. | [ fg;
The heterodox way of preaching or teaching, for the
purpose of making a living.
3!5ft Heterodox tenets and attachment to them.
Adultery.
315 Ol A mountain of error or heterodox ideas ;
such ideas as great as a mountain.
M It Heterodox reflection, or thought.
3l5'SS(it) The accumulation (of suffering)
to be endured in purgatory by one of heterodox
nature ; one of the three accumulations H
3I5@ Mithyamana ; perverse or evil pride,
doing evil for self-advancement ; to hold to hetero-
dox views and not to reverence the Triratna.
315 M Heterodox fanning, i.e. to influence
people by false doctrines.
315^ Jhapita, ^ being erroneously used to
represent the syllable pi, v.
3K-S Heterodoxy, false doctrines or methods,
315 3J, Depraved and selfish desires, lust. ^
315 IS The net of heterodoxy, or falsity.
315 JK, The accumulation of misery produced
by false views, one of the H
247
SEVEK STKOKES
m W Erroneous ways, tlie ninety-six heretical
ways ; the disciplines of non-Buddhist sects. | |
^ j(U The phenomenal bhutatathata, from which
arises the accumulation of misery.
Heterodox views, not recognizing the
doctrine of moral karma, one of the five heterodox
opinions and ten evils 3E ^ -f- I \ ^ The
Hinayana, the Vehicle of perverted views. | 1 ;||c
The thickets of heterodoxy.
m Heterodox ways, or doctrines.
m m Clouds of falsity or heterodoxy, which
cover over the Buddha-nature in the heart.
MM Evil demons and spirits, maras. | |
M Maras and heretics.
^ Where ? How ? What ? That. Translit. m,
lie, no, nya; cf.
^ Hada,
a rzver.
15 M Haga. Snake, dragon, elephant. It is
tr. by 11 dragon and by ^ elephant. (1) As
dragon it represents the chief of the scaly reptiles ;
it can disappear or be manifest, increase or decrease,
lengthen or shrink ; in spring it mounts in the
sky and in winter enters the earth. The dragon
is of many kinds. Dragons are regarded as beneficent,
bringing the rains and guarding the heavens (again
Draco) ; they control rivers and lakes, and hiber-
nate in the deep. Naga and Mahanaga are titles
of a Buddha, (also of those freed from reincarnation)
because of his powers, or because like the dragon
he soars above earthly desires and ties. One of his
former reincarnations was a powerful poisonous
dragon which, out of pity, permitted itself to be
skinned alive and its flesh eaten by worms. (2) A
race of serpent-worshippers. | j H
IS* Nagarjuna, f | the dragon-arjuna tree, or
Nagakrosana, intp. probably wrongly as f| ^
dragon-fierce. One of the four suns ” and reputed
founder of Mahayana (but see for Asvaghosa),
native of South India, the fourteenth patriarch ; he
is said to have cut off his head as an offering. He
probably flourished in the latter half of the second
century a.d. ” Eliot, v. f| He founded the
Madhyamika or School, generally considered as
advocating doctrines of negation or nihilism, but his
aim seems to have been a reality beyond the limita-
tions of positive and negative, the identification of
contraries in a higher synthesis, e.g. birth and death,
existence and non-existence, eternal and non-eternar;
V.
Nagasena Up The instructor
of the king in the Milindapanha, v. \ | (kb H.)
15flJ (^]) Narikela, Narikera, ^^ I^J H
^ l!ffj The coco-nut. Narikeladvipa is described as
an island several thousand li south of Ceylon, in-
habited by dwarfs 3 feet high, who have human
bodies with beaks like birds, and live upon coco-nuts
Eitel.
Iff Hata, said to be the eldest son of Vaisra-
vana, and represented with three faces, eight arms,
a powerful demon-king.
^ ; 5115 Anagamin, V.
m) Nava ; Navamalika. Varie-
gated or mixed flowers.
15 # Aniruddha, v. [iij,
15 ® Nadi, river, torrent ; name of Punyo-
paya, | ^ M iX M ^ noted monk of
Central India. | | SS H* ; ^ ^ Nadx-
kasyapa, brother of Mahakafyapa, to become
Samantaprabhasa Buddha.
15 (i
Nagara ; Nagarahara.
'‘An ancient kingdom and city on the
southern bank of the Cabool Eiver about 30 miles
west of Jellalabad (Lat. 34*^ 28 N., Long. 70° 30 E.).
The Nagara of Ptolemy.” Eitel.
15
Naman ^ (or A name ^ .
15 « H Nalanda, a famous monastery 7 miles
north of Ilajagrha, built by the king Sakraditya,
Nalanda is intp. as ^ ^ Unwearying bene-
factor”, a title attributed to the Naga which dwelt
in the lake Amra there. The village is identified in
Eitel as Baragong, i.e. Viharagrama. Eor Nalanda
excavations see Archaeological Survey Reports, and
cf. Hsiian-tsang’s account,
15 * m Hajata, 15 (or ^ ; 15
(or ^) a numeral, 100,000, or one million, or ten
million.
248
SEVEN-BIGHT STROKES ^ -
i5|i Nata ; cf. i P^ ; a dancer or actor
or perhaps Nary^ defini-
tion being | (p) ; | i If ^ Narayana,
‘'son of Nara or the original man, patronymic of
the personified Piirusha or first living being, author
of the Purusha hymn/’ M. W. He is also identified
with Brahma, Visiju, or Krsna; intp. by A ^
the originator of human life ; ^ ® firm and stable ;
^ -jj ^ hero of divine power; and
^ PI vajra ; the term is used adjectivally with the
meaning of manly and strong. Narayana is repre-
sented with three faces, of greenish-yellow colour,
right hand with a wheel, riding a garuda-bird.
1 I ^ Narayana-deva, idem Narayana. His
I I I I ^ &kti or female energy is shown in the
darbhadhatu group. | 1 0 ijS (or |^) Naramanava,
a young Brahman, a descendant of Manu. | | 3f) ^
Nara-nari, union of the male and female natures.
I I pg ? Naradhara, a flower, tr. A ^ carried
about for its scent.
MM Naya ; leading, conduct, politic, prudent,
method ; intp. by jE Jg right principle ; ^ con-
veyance, i.e. mode of progress ; and ^ way, or
method. | \ ^ J® Naya is a name of Jnatr, v.
jg Nirgrantha.
M Naraka, hell, the place of torment,
. . . the lower regions” (M. W.), intp. by
mm Namah, Hamo, idem li Iffi
^ Naraca, an arrow, intp. a pointed
implement.
^ ^ Narendraya&s,
a inonl^: of Udyana, north-west India ; sixth century
A.I). ; tr. the Candra-garbha, Surya-garbha, and
other sutras.
'^3,, Nalaya-mandala,
the non-alaya mandala, or the ^ bodhi-site or
seat, which is ||| 0c ® without fixed place, indepen-
dent of place, and entirely pure.
Nabhi ; navel, nave of a wheel,
llift Namah, Namo, idem 111 |g|.
A village, neighbourhood, third of an English
mile ; translit. r and r ; perhaps also for I and In
Ward off, protect, beware ; to counter. ( ^
To counter, or solve difficulties, especially difficult
questions. [ ^ (idem Jg) Warders or patrols in
Hades. 1 115 Yana, weaving, sewing; tr. as a
tailoress.
8. MGHT STEOKES
fL Milk, which in its five forms illustrates the
Tfien-t‘ai m ^ five periods of the Buddha’s
teaching. | ^ The flavour of fresh milk, to which
the Buddha’s teaching in the 0 Hua-yen
ching is compared. | Eesinous wood (for homa,
or fire sacrifice). | 7jC The eye able to dis-
tinguish milk from water ; as the goose drinks the
milk and rejects the water, so the student should
distinguish orthodox from heterodox teaching. [ ^
Tfien-t'ai compares the Avatamsaka-sutra 0 ^
to milk, from which come all its other products.
I ^ Kunduruka, Boswellia ihurifera, both the plant
and its resin.
Artha 0 (M being an error for ^) ;
affair, concern, matter ; action, practice ; phenomena ;
to serve. It is practice” or the, thing, affair,
matter, in contrast with Ji theory, or the underljdng
principle. | Salvation by observing the five
commandments, the ten good deeds, etc.
Teaching dealing with phenomena. The
characterization by T‘ien-t^ai of the Tripitaka or
Hinayana teaching as ^ fi i | within the three
realms of desire, form, and formlessness ; and the
JS*J iic ‘‘different teaching” as Jf. ^5^ ] | outside
or superior to those realms ; the one dealt with the
activities of time and sense, the other transcended
these but was still involved in the transient;
the ^IJ was initial Mahayana incompletely
developed.
The phenomenal world, phenomenal
existence, v. pg ^ \ \ ^ The Buddha-nature
in practice, cf. ^ which is the Buddha-nature
in principle, or essence, or the truth itself.
A
Phenomenal fire, v. ^ A an
element; also, fire-worship.
' '(.1
249
EIGHT STEOiCES
Practice and theory ; phenomenon and
noumenon, activity and principle, or the absolute ;
phenomena ever change, the underlying principle,
being absolute, neither changes nor acts, it is the
iu q.v. alsojr. For | | (|j| H) # v.
PS 1 1 m The three thousand phenomenal
activities and three thousand principles, a term of the
T'ien-t'ai School. | | 5 ; v.
mm Phenomenon, aifair, practice. The prac-
tices of the esoterics are called | [ -§|5 as contrasted
with their open teaching called ^ +0 pIS - | | li ®
A mystic, or monk in meditation, yet busy with
alfairs ; an epithet of reproach.
Discussion of phenomena in contrast with
is Phenomenal activities. According to
Tden-t'ai there are 3,000 underlying factors or prin-
ciples giving rise to the 3,000 phenomenal
activities.
Puja,; to offer (in. worship), to honour ; also
to supply; evidence. | f| To offer to Buddha.
\ Ml I Offerings, i.e. flowers,, unguents ; water,
incense, food, light. | 55 5 ^ 1 The devas who serve
Indra. | ^ To offer ; the monk who serves at the great
altar. | The T'ang dynasty register, or census of
monks and nuns, supplied to the government every
three years, j | g The cloud of Bodhisattvas who
serve the Tathagata. | ^ To make offerings of
whatever nourishes, e.g. food, goods, incense, lamps,
scriptures, the doctrine, etc., any offering for body
or mind.
Agama ; agam- ; agata. Come, the coming,
future. I -jh: Future world, or rebirth. 1 ^ To come
in response to an invitation ; to answer prayer (by
a miracle). | ^ The fruit or condition of the next
rebirth, regarded as the result of the present. | ^
Future rebirth ; the future life. | JQ] The coming
of Buddhas to meet the dying believer and bid welcome
to the Pure Land ; the three special welcomers are
Amitabha, Avalokitesvara, and Mahasthamaprapta.
ai Traces of the deeds or life of an in-
dividual ; biography.
Phenomenal hindrances to entry into
nirvana, such as desire, etc. ; | are noumenal
hindrances, such as false doctrine, etc.
^ Haste, urgency. [ |5 ^ Leather sandals.
Second, inferior ; used in translit. as ffij '' a
e.g. I ^ Arya.
Offer up ; enjoy. [ ^ The hall of offerings, an
ancestral hall.
Attend ; wait _ on ; attendant. | ^ An
attendant, e.g. as Ananda was to the Buddha;
assistants in general, e.g. the incense-assistant in a
temple.
To send; cause; a messenger; a pursuer,
molester, lictor, disturber, troubler, intp. as m m
klesa, affliction, distress, worldly cares, vexations,
and as consequent reincarnation. There are cate-
gories of 10, 16, 98, 112, and 128 such troublers,
e.g. desire, hate, stupor, pride, doubt, erroneous
views, etc., leading to painful results in future re-
births, for they are karma-messengers executing its
purpose. Also ^ Wl m q-v.
To depend, rely on ; dependent, conditioned ;
accord with. | ^ Dependent on or trusting to
someone or something else ; trusting on another,
not on self or ^‘works’’. | | {^) Not having
an independent nature, not a nature of its own,
but constituted of elements. [ | g One of the
H dependent on constructive elements and without
a nature of its own. | \ The mind in a dependent
state, that of the Buddha in incarnation. 11 + ^
The unreality of dependent or conditioned things, e.g.
the body, or self, illustrated in ten comparisons : foam,
bubble, flame, plantain, illusion, dream, shadow, echo,
cloud, lightning ; v. H ® 2. | [p Dependent
and perfect, i.e. the dependent or conditioned nature,
and the perfect nature of the unconditioned bhutata-
thata. I flh The ground on which one relies; the
body, on which sight, hearing, etc., depend; the
degree of samadhi attained ; cf. | ^. | fg v. |
I To rely on, depend on. | ^ idem [ ^ v. | ]£.
1 it To depend and rest upon. 1 ih ® The
profundity on which all things depend, i.e. the
bhutatathata ; also the Buddha. 1 ih BIPj I it ffj
^ ^ The acarya, or master of a junior monk. | JE
The two forms of karma resulting from one’s past ;
jE fg being the resultant person, ^ fg being the
dependent condition or environment, e.g. country,
family, possessions, etc. | ^ hR A To rely upon
the dharma, or truth itself, and not upon (the false
interpretations of) men. | ; li K A board to
lean against when in meditation. | “S* ^ The
bhiitatathata in its expressible form, as distinguished
from it as PH inexpressible. | ^ The body on
EIGHT STROKES
wMcli one depends, or on which its parts depend,
cf- i "fill- I M magical powers which depend
upon drugs, spells, etc., v. 5E
Two, a couple, both ; an ounce, or tael. | ^
The two-chiian sutra, i.e. the ^ 4 ^
1 ^ itu ^n) The contanainated and uncontaminated
Bhutatathata, or Buddha-nature, v. jh IS ^
SS fS* Awakening of Faith. ] ^ The two tem-
porary vehicles, Sravaka and Pratyeka-buddha, as
contrasted with the ^ complete Bodhisattva doctrine
of Mahayana. | fSJ The two rivers Nairanjana,
V. /g, where Buddha attained enlightenment, and
Hiranyavati, see P, where he entered Nirvaria.
I ^ The two wings of ^ and meditation and
wisdom. 1 The two recording spirits, one at
each shoulder, v. m and m ^ | ^ v. | ^.
I -g* Double tongue. One of the ten forms of
evil conduct ^ 1 M The two talents, or re-
wards from previous incarnations, inner, i.e.
bodily or personal conditions, and external, i.e.
wealth or poverty, etc. | Jg, ^ The most honoured
among men and devas (lit. among two-footed beings),
a title of the Buddha. The two feet are compared to
the commandments and meditation, blessing and
wisdom, relative and absolute teaching (i.e. Hina-
yana and Mahayana), meditation and action.
I S|5 ; 1 ^ Two sections, or classes. | I ^ ^ H
Mandala of the two sections, i.e, dual powers of
the two Japanese groups symbolizing the Vajradhatu
and Garbhadhatu, v. ^ and ^
I ^ The two rats (or black and white mice), night
and day.
Canon, rule ; allusion ; to take charge of ;
mortgage. | ^ (or ^) ; ^ The one who takes
charge of visitors in a monastery. [ The verger
who indicates the order of sitting, etc. | ^ Summary
of the essentials of a sutra, or canonical book, |
A dictionary, phrase-book.
All; complete; to present; implements; trans-
lit. gh. I (or II) ^ ^ or ^ Gkosira,
a wealthy householder of Kausambi, who gave Sakya-
muni the Ghosiravana park and vihara. | ^
? Ayusmant. Having long life, a term by which
a monk, a pupil, or a youth may be addressed.
I idem | 5^. | ® The expedient ”
method of giving the whole rules by stages. \j^i^
The second of the bodhisattva ten stages in which
all the rules are kept. | HI JH One of the three
abhiseka or baptisms of the H fM- A ceremonial
sprinkling of the head of a monarch at his investiture
with water from the seas and rivers (in his domain).
It is a mode also employed in the investiture of
certain high officials of Buddhism. J |f Completely
bound, all men are in bondage to illusion. |
To discuss completely, state fully. | Gautama,
V. H. [ All, complete. | | ^ The completel
rules or conimandments—250 for the monk, 500
(actually 348) for the nun. | | ^ ® The
forty-fourth of Amitabha’s forty-eight vows, that all
universally should acquire his virtue.
A box, receptacle ; to enfold ; a letter.
IB Agreeing like a box and lid.
m Cut, carve, engrave ; oppress ; a quarter of
an hour, instant. | ^ To engrave the canon.
^ij Arrive, reach, to. j ^ ^ Paramita, cf. ;
to reach the other shore, i.e. nirvana. | || At the
end, when the end is reached.
'^!j Eestrain, govern ; regulations ; mourning. | ^ ;
j (or ;@) Jg ; I ^ Caitya, a tumulus, mausoleum,
monastery, temple, spire, flagstaff on a pagoda,
sacred place or thing, idem # (or 0), cf.
I ^ ill ^ Jetavaniyah, a Hinayana sect. | jg |$
(or ?? Sli) Caitya-vandana, to pay reverence to,
or worship a stupa, image, etc. | fg ^ Caitra, the
spring month in which the full moon is in this
constellation, i.e. Virgo or ; M. W. gives
it as March-April, in China it is the first month
of spring from the 16th of the first moon to the
15th of the second. Also idem | ^ Caitya. |
I The restraints, or rules, i.e. of the Vinaya.
j Pf The way or method of discipline, contrasted
with the it F^, i.e. of teaching, both methods used
by the Buddha, hence called Zl
Ch‘a ; translit. Jcs, | ± ^ ^ S ksetra,
land, fields, country, place ; also a universe consisting
of three thousand large chiliocosms ; also, a spire,
or flagstaff on a pagoda, a monastery, but this in-
terprets caitya, cf. $lj. Other forms are [ (or $lj or
M) M > ^ tfl I Lands, countless as
the dust. I (0) M ; I tl M Ksatriya. The
second, or warrior and ruling caste ; Chinese render
it as 0 ^ landowners and 3E S royal caste ; the
caste from which the Buddha came forth and there-
fore from which all Buddhas {fxi ^) spring. | ^
Ksema, a residence, dwelling, abode, land, property ;
idem ^Ij and | ^. | yS Land and sea. | ^ Yasti.
The flagpole of a monastery, surmounted by a gilt
ball or pearl, symbolical of Buddhism ; inferentially
a monastery with its land. Also | ft, ^ (or H)
I 515 Ksana. An indefinite space of time, a moment,
an instant ; the shortest measure of time, as kalpa
is the longest ; it is defined as — ^ a thought ;
but according to another definition 60 ksana equal
251
EIGHT STBOKES
one finger-snap, 90 a thought 4,500 a minute ;
there are other definitions. In each ksana 900
persons are born and die. | | H ii: The moments
past, present, future. | | Not a moment
is permanent, but passes through the stages of birth,
stay, change, death. | | All things are in
continuous flow, born and destroyed every instant.
To cut cloth for clothes ; beginning, first. |
The first of the three divisions of the night. | {Jr
The initial stage on the road to enlightenment.
I ^ The first of the ten stages, or resting-places,
of the bodhisattva. is the resting-place or stage
for a particular course of development ; is the
position or rank attained by the spiritual characteris-
tics achieved in this place. | ff* The first of the
three asamkhyeya or incalculable kalpas. | ^
The initial ksana, initial consciousness, i.e. the
eighth or alaya-vijnana, from which arises con-
sciousness. j i-tl The first of the -f- ten bodhisattva
stages to perfect enlightenment and nirvana. |
The initial resolve or mind of the novice. \ B ^
The first of the three divisions of the day, beginning,
middle, end \ ^ I M The first watch of
the night. | ^ ^ A term of the ^ Dharma-
laksana school, the first of the three periods of the
Buddha’s teaching, in which he overcame the ideas
of heterodox teachers that the ego is real, and preached
the four noble truths and the five skandhas, etc.
I ^ The initial fruit, or achievement, the stage of
Srota-apanna, illusion being discarded and the
stream of enlightenment entered. | J iptj is the aiming
at this. The other stages of Hinayana are Sakrd-
agamin, Anagamin, and Arhat. j ® ifi The
first of the ten stages toward Buddhahood, that of
joy. I ^ ijj* The initial determination to seek
enlightenment ; about which the ^ Chin dynasty
Hua-yen Ching says : 1 | | ^ ® jg?; IE ® at this
very moment the novice enters into the status of
perfect enlightenment ; but other schools dispute
the point. | ^ The first of the four dhyana
heavens, corresponding to the first stage of dhyana
meditation. | li ^ ^ Devas in the realms of
form, who have purged themselves from all sexuality.
! li ^ The first dhyana, the first degree of dhyana-
meditation, which produces rebirth in the first dhyana
heaven. [ fg ^ The initiator of change, or mutation,
i.e. the alaya-vijnana, so called because the other
vijnanas are derived from it.
Lofty, tall, erect. | ^ Tall, or erect staves,
i.e, their place, a monastery.
Low, inferior ; translit. p, pi, v, vy, m, [ (T^)
The pride of regarding self as little inferior to those
who far surpass one ; one of the vE l AJfe M
Prasenajit, v. | 0 fij Pitr, a kind of hungry
demon. . | ^ ^ Pippala, the bodhidruma, v,.-
I JP X Vimalaksa, the pure-eyed, described as of
Kabul, expositor of the -f- f || teacher of Kumara-
jiva at Karashahr ; came to China a.d. 406, tr. two
works. I ^ M M M ^ MIecchas, border people,
hence outside the borders of Buddhism, non-Buddhist.
M. A father’s younger brother ; transht. si, su.
I (®) M Sisumara,^a crocodile. | (or p^) M iW
uka, a parrot. | ^ Sukla, or Sukra, white, silvery ;
the waxing half of the moon, or month ; one of
the asterisms, the twenty-fourth of the astronomical
Yogas,” M. W. ; associated with Venus.
Upadana. To grasp, hold on to, held by, be
attached to, love ; used as indicating both ^ love
or desire and ^ the vexing passions and
illusions. It is one of the twelve nidanas + Z1
H or + n S the grasping at or holding on
to self-existence and things. | ^ ^ Easy, facile,
loose talk or explanations. | ;jB The state of holding
to the illusions of life as realities. | 7|B ® To hold
repentance before the mind until the sign of Buddha’s
presence annihilates the sin. | ^ The producing
seed is called | ^, that which it gives, or produces,
is called ^ | ^ To grasp, hold on to, or be
held by any thing or idea. | ^ The skandhas
which give rise to grasping or desire, which in turn
produces the skandhas. ^ I
To receive, be, bear ; intp. of Vedana, percep-
tion,” ‘'knowledge obtained by the senses, feeling,
sensation.” M. W. It is defined as mental reaction
to the object, but in general it means receptivity,
or sensation ; the two forms of sensation of physical
and mental objects are indicated. It is one of the
five skandhas ; as one of the twelve nidanas it in-
dicates the incipient stage of sensation in the embryo.
I M To receive the entire commandments, as does
a fully ordained monk or nun. | ^ The four
immaterial skandhas — vedana, sarnjna, samskara,
vijnana, i.e. feeling, ideation, reaction, consciousness.
I To receive, or accept, the commandments, or
rules ; a disciple ; the beginner receives the first
five, the monk, nun, and the earnest laity proceed
to the reception of eight, the fully ordained accepts
the ten. The term is also applied by the esoteric
sects to the reception of their rules on admission. | ^
To receive and retain, or hold on to, or keep (the
Buddha’s teaching). | ^ Duties of the receiver of
the rules ; also to receive the results or karma of one’s
deeds. | To receive, or add, a year to his monastic
age, on the conclusion of the summer’s retreat.
EIGHT STROKES
I ^ Eeceived for use. | ^ ^ The Sambhogakaya
# # V. H Trikaya, i.e. the functioning glorious
body, g ^ for a Buddha's own use, or bliss ;
^ for the spiritual benefit of others. | ^ Jb
The realm of the Sambhogakaya. [ ^ A recipient
(e.g. of the rules). The illusory view that the ego
will receive reward or punishment in a future life,
one of the sixteen false views. | ^ Vedana, sensa-
tion, one of the five skandhas. [ ffi ; | ^ ; 1 50
To receive from a Buddha predestination (to become
a Buddha) ; the prophecy of a bodhisattva’s future
Buddhahood. [ ^ To receive the rules and follow
them out j ^ M
Bi To gape ; translit. Itha.
pH Translit. tha,
PS Pi ^ Turuska, olibanum, incense ; also
the name of an Indo-Scythian or Turkish race.
Pf Call ; breathe out. | | The raurava or fourth
hot hell I d (or i;) 3 ^ m Hutuktu, a chief
Lama of Mongolian Buddhism, who is repeatedly
reincarnated. \ M M Homa, an oblation by
fire.
Himatalag |1] 7^. ‘'An ancient
kingdom ruled in a.d. 43 by a descendant of the
Sakya family. Probably the region south of Kundoot
and Issar north of Hindukush near the principal
source of the Oxus." Eitel. M ^ IB 3.
Ho , k'o. Breathe out, yawn, scold ; ha, laughter ;
used for and | fH gf) Ayatana, an organ
of sense, v. 7 *^ A- I (or p^) M (or ||) pg Hariti,
the demon-mother; also Harita, Haridra, tawny,
yellow, turmeric. | (or |^) Pb ^ Hataka; gold,
thorn-apple. | ^ ^ Hahava, or Ababa, the fourth
I H ^ Atata the third of the eight cold hells,
in which the sufferers can only utter these sounds.
1 m ^ eleventh of the twenty rules for
monks, dealing with rebuke and punishment of a
wrongdoer.
PB Ta. Call; stutter; translit. ta, | fij; (or fff)
jife Tadyatha, i.e. as or what is
said or meant, it means, i.e., etc. | |lj Tat-
ksana, the 2250th part of an hour.'' Eitel. | ^
Talekan, “an ancient Mngdom on the frontiers of
Persia," its modern town is Talikhan. | ^ ^ JP ;
^ M Taksaffla, “ ancient kingdom and city,
the Taxila of the Greeks, the region near Hoosum
Abdaul in Lat. 35° 48 N., Long. 72° 44 E." Eitel.
252
I (or It) 0 ^ jS ; # B M It Tamralipti (or
ti), the modern Tamluk near the mouth of the Hooghly,
formerly “ the principal emporium for the trade with
Ceylon and China Eitel. | ^ ^ Talas, or Taras ;
“ (1) an ancient city in Turkestan 150 h west of Ming
bulak (according to Hiuentsang). (2) A river which
rises on the mountains west of Lake Issikoul and
flows into a large lake to the north-west.” Eitel.
I ^ Termed, or Tirmez, or Tirmidh. “An ancient
kingdom and city on the Oxus in Lat. 37° 5 N., Long.
67° 6 E.” Eitel.
I* Rasa. Taste, flavour ; the sense of taste. One
of the six sensations. 1 ft Taste-dust, one of the
six “ particles " which form the material or medium
of sensation. | ^ ; i M The taste-desire, hankering
after the pleasures of food, etc.; the bond of such
desire. ] Jg Taste, flavour ; the taste of Buddha-
truth, or tasting the doctrine.
^ Dharani PB H IS 5 mantra ; an incantation,
spell, oath, curse ; also a vow with penalties for
failure. Mystical, or magical, formulae employed in
Yoga. In Lamaism they consist of sets of Tibetan
words connected with Sanskrit syllables. In a wider
sense dharani is a treatise with mystical meaning,
or explaining it. | | IS! ; | ^ (or ^) ^
An incantation for raising the vetala Pig ^ or
corpse-demons to cause the death of another person.
I ifj The heart of a spell, or vow. ( One of
the four pitakas, the thesaurus of dharaiffs. |
Sorcery, the sorcerer’s arts. | Vows, prayers,
or formulas uttered in behalf of donors, or of the
dead ; especially at the All Souls Day’s offerings
to the seven generations of ancestors. Every word
and deed of a bodhisattva should be a dharani.
Jivita. Life, vital, length of life, fate, decree.
I ^ The light of a life, i.e. soon gone. | I % I
^ ^ # 8 '2b Jivajivaka ; Jivaihjiva, a bird with
two heads, a sweet songster ; ^ ,1^ or ^ ^1^
is the same bird. | The precious possession of
life. I ^ A root, or basis for life, or reincarnation,
the nexus of Hinayana between two life-periods,
accepted by Mahayana as nominal but not real.
I ^ Life and honour, i.e. perils to life and perils
to noble character. ( ® One of the 3E turbidity
or decay of the vital principle, reducing the length
of life. I Life’s end ; nearing the end. | ^
The living being; the one possessing life; life.
I ^ The rope of life (gnawed by the two rats, i.e.
night and day). | A sramana who makes
the commandments, meditation, and knowledge his
very life, as Ananda did. | H Life’s hardships ; the
distress of living.
253
EIGHT STBOKES
jif Around, on every side, complete. | f Ij (or %l)
M K Ksudrapantliaka ; little (or mean) patk
Twin brothers were born on the road, one called
Suddliipanthaka, Purity-path, the other born
soon after and called as above, intp. /J\ small
road, and If ^ successor by the road. The elder
was clever, the younger stupid, not even remembering
his name, but became one of the earliest disciples
of Buddha, and finally an arhat. The records are
uncertain and confusing. Also, | | ilS ^ ; | fH ^
m i I m mm > mm ^ mi \ pe.
I l' 1 IB The first anniversary of a death, when
I I ^ anniversary masses are said. | The anni-
versary of Buddha’s birthday. | ^ ^
Cuda ; a topknot left on the head of an' ordinand
when he receives the commandments; the locks
are later taken off by his teacher as a sign of his
complete devotion. | ^ Universal, everywhere,
on every side. | | ^ The universal dharma-
dhatu ; the universe as an expression of the dharma-
kaya ; the universe; cf. | Cunda, said
to be the same as fig PE • I PE ? Ksudra, said to be
the same as | ^ij supra.
Harmony, peace ; to blend, mix; with,
unite with ; respond, rhyme, e.g. | )l[| harmonious
and compliant; | ^ to blend, unite, | {Jp H
(iP) ; J fn if) ; I M 911 VyakarapLa, grammar,
analysis, change of form; intp. as ^ |g prediction,
i.e. by the Buddha of the future felicity and realm
of a disciple, hence Kaundinya is known as Vyakarana-
Kauncjmya. | It ; ^ (or jg) ; gj ;
Bt 31 it; m m
Vandana. Obeisance, prostration, bowing the head,
reverencing, worshipping. | To blend, unite,
be of one mind, harmonize. [ (^) f f' ; | (^)
^ A sarhgha ff* /fip, a monastery. | | A
monastery where all are of one mind as the sea is of
one taste. [ jpj A general term for a monk. It is
said to be derived from Khotan in the form of | ^
or I (or fd: wdich might be a translit.bf Vandya
(Tibetan and Khotam ban-de), '' reverend.” Later
it took the form of | fAj or | __h. The ^ ^ use
I Jb, others generally | The Sanskrit term
used in its interpretation is ^ PE dfP Upadhyaya,
a '' sub-teacher ” of the Vedas, inferior to an acarya ;
this is intp. as ^ strong in producing (knowledge),
or in begetting strength in his disciples ; also by
^ IP I® IP a discerner of sin from not-sin,
or the sinful from the not-sinful. It has been used as a
synonym for ^ grp a teacher of doctrine, in distinction
from ^ gji a teacher of the vinaya, also from |p gip
a teacher of the Intuitive school. | ^ ^ Vajra,
I i I M ^ X ; Si IS J| iK K VajrapM, the
^ p]i] Bodhisattva holding the sceptre or thunder-
bolt, or ^ PJ one of the names of Indra, as a
demon king and protector of Buddhism. | fgj
Khotan, Kustana, cf. | ^ Vasuki, lord of
nagas, name of a '' dragon-Mng ”, with nine heads,
hy^a-headed; also i |^ | . | ^ ^ (■^) Vasumitra.
A distinction is made (probably in error) between Vasu-
mitra, noted as a libertine and for his beauty, and
Vasumitra ^ ^ HR q.v., a converted profligate
who became president of the synod under Kaniska.
I ^ A pili compounded of many Muds of incense
typifying that in the one Buddha-truth lies all truth.
Drop, droop, let down, pass down; regard.
I ^ J 1 ^ To make an announcement. | ^
Traces, vestiges ; manifestations or incarnations of
Buddhas and bodhisattvas in their work of saving the
living.
Night ; translit. ya. 1 ^ Yathavat,
suitably, exactly, solid, really. \ ^; i ^ % ;
^ X b K X Yaksa, (1) demons in the earth, or in
the air, or in the lower heavens ; they are malignant,
and violent, and devourers (of human flesh). (2) The
A iK. 9^5 the eight attendants on Kuvera, or Vai-
sravana, the god of wealth ; those on earth bestow
wealth, those in the empjTxean houses and carriages,
those in the lower heavens guard the moat and gates
of the heavenly city. There is another set of sixteen.
The names of all are given in pig H /g ^ 3. See
also ^ for raksa and for krtya. Yaksa-krtya
are credited with the powers of both yaksa and krtya.
1 Yama, '' originally the Aryan god of the dead,
living in a heaven above the world, the regent of
the South ; but Brahminism transferred his abode
to hell. Both views have been retained by Buddhism.”
Eitel. Yama in Indian mythology is ruler over the
dead and judge in the hells, is “ grim in aspect, green
in colour, clothed in red, riding on a buffalo, and
holding a club in one hand and noose in the other ” :
he has two four-eyed watch-dogs. M. W. The usual
form is ^ jp q.v. | 0 ^ Yama deva ; the third
devaloka, which is also called ^ 1 or | ^,
intp. as ^ or ^ the place where the times,
or seasons, are always good. \ 0 M. M Yamaloka,
the realm of Yama, the third devaloka. ( ^ Yajur-
veda, "Hhe sacrificial Veda ” of the Brahmans ; the
liturgy associated with Brahminical sacrificial services.
To receive respectfully ; honoured by, have
the honour to, be favoured by, serve, offer. | To
carry out orders. | Jn, 1 To make offerings.
I ^ To obey and do (the Buddha’s teaching).
Remedy, alternative, how ? what ? a yellow
plum. I ^Ij idem ^ Niraya, hell. | The
inevitable river in purgatory to be crossed by all
EIGHT STEOKES
254
To determine, adjudge, settle,
perpetuity, joy, personality, and purity ; these are
acquired 'through the process of enlighten-
ment. Of. ^ Awakening of Faith.
Eldest, first; Mencius; rude. | /\ The
eight violent fellows, a general term for plotters,
ruffians, and those who write books opposed to the
truth. I ^ # The Meng family dame, said to
have been born rmder the Han dynasty, and to have
become a Buddhist ; later deified as the bestower
of I ^ ^ of forgetfulness, or oblivion of
the past, on the spirits of the dead.
JiL Orphan, solitary. | ilj An isolated hill; a
monastery in Kiangsu and name of one of its monks.
I «) m ^ Lokantarika, solitary Hells situated
in space, or tke wilds, etc. | (®) H H J '/M J
'M ^ ^ Jetavana, the seven-storey abode and park
presented to Sakyamuni by Anathapindaka, who
bought it from the prince Jeta. It was a favourite
resort of the Buddha, and “ most of the sutras
(authentic and suppositious) date from this spot’'.
Eitel. 1 ^ BI is also a term for an orphanage,
asylum, etc. | ® JJg A fruit syrup. | M Self-
arranging, the Hinayana method of salvation by
individual effort.
^ Official, public. \ ^ In danger from the law ;
official oppression.
tE To fix, settle. Samadhi. ''Composing the
mind ” ; " intent contemplation ” ; " perfect absorp-
tion of thought into the one object of meditation.”
M. W. Abstract meditation, the mind fixed in one
direction, or fi.eld. (1) ffc ^ scattered or general
meditation (in the world of desire). (2) ^ abstract
meditation (in the realms of form and beyond form).
It is also one of the five attributes of the Dharma-
kaya fJc i.e. an internal state of imperturbability
or tranquillity, exempt from all e.xternal sensations,
ElS Fellow-meditators ; fellow-monks.
^ (1) Dipamkara g, ^ ®
to whom ^akyamuni offered five lotuses when the
latter was jH ^ Ju-t'ung Bodhisattva, and was
thereupon designated as a coming Buddha. He is
called the twenty-fourth predecessor of Sakyamuni.
He appears whenever a Buddha preaches the Lotus
sutra. (2) Crystal, or some other bright stone.
souls. I IpT The bridge in one of the heUs, from
which certain sinners always fall, i M
Rudhirahara, name of a yaksa.
^ Ascarya, adbhuta ; wonderful, rare, extra-
ordinary ; odd. I ^ Beautiful, or wonderful beyond
compare. | ^ Wonderful, rare, special, the three
incomparable kinds of ^ | | power to convert
all beings, \ | Buddha-wisdom, and ^ ^ 1 |
Buddha-power to attract and save all beings. | ^
Extraordinary, uncommon, rare.
# To run ; translit, pun and p. \ M M
Punyasala, almshouse or asylum for sick and poor.
I ^ (ffl Bundarika, the white lotus, v. ^ or
^ ; also the last of the eight great cold heUs,
V. ii 11^. 1 515 -05 Hf) Pundra-vardhana, an
ancient kingdom and city in Bengal. | Jli -§1!
Puspanaga, the flowering dragon-tree under which
Maitreya is said to have attained enlightenment.
To throw down, depute ; really ; crooked ;
the end. | Ip, To die, said of a monk.
m Jealous, envious. | ^ Irsyapandaka.
Impotent except when aroused by jealousy, one of
the fi.ve classes of " eunuchs ”.
Paternal aunt, husband’s sister, a nun ; to
tolerate; however; leave. | p* ^ ^ Kusa
grass, grass of good omen for divination. |
Ku-tsang, formerly a city in Liangchow, Kansu,
and an important centre for communication with
Tibet.
Beginning, first, initial; thereupon. |
An initiator ; a Bodhisattva who stimulates beings
to enlightenment. | ^ According to T'ien-t'ai,
the preliminary teaching of the Mahayana, made
by the Avatarnsaka (Kegon) School ; also called
^ I discussed the nature of all phenomena
as in the Pf fit i&, ^ ^ fS: ; and held to the
immateriality of all things, but did not teach that
all beings have the Buddha-nature. 1 ^ Beginning
and end, first and last. | A. beginner. | ^
The initial functioning of mind or intelligence as
a process of " becoming ”, arising from ^ which
is Mind or Intelligence, self-contained, unsullied,
and considered as universal, the source of all enlighten-
ment. The " initial intelligence ” or enhghtenment
arises from the inner influence H of the Mind and
from external teaching. In the " original intelli-
gence ” are the four values adopted and made
transcendent by the Nirvana-sutra, viz. ^
255
BIGHT STEOKES
z u SamadHbala, The power of abstract or
ecstatic meditation, ability to overcome all dis-
turbing thoughts, the fourth of the five bala ^ ’j] \
described also as ^ jjj. powers of mind-control.
One of the q.v.
Determined period of life ; fate.
The female figures representing medita-
tion in the mandalas ; male is wisdom, female is
meditation.
Learning through meditation, one of the
three forms of learning H
A mind fixed in meditation.
I H B^c A fixed mind samadhi, i.e. fixed on the
Pure Land and its glories.
^ 2 . Patience and perseverance in meditation.
Fixed nature ; settled mind. A classifica-
tion of five kinds of nature ” 5 El ^14 is made
by the ^ the first two being the j | H
i.e. &avakas and pratyeka-buddhas, whose mind is
fixed on arhatship, and not on Buddhahood. The
I 1 ® ^ ilfc is the second dhyana heaven of form,
in which the occupants abide in surpassing medita-
tion or trance, which produces mental joy.
^ Meditation and wisdom, two of the six
paramitas ; likened to the two hands, the left
meditation, the right wisdom.
A settled, or a wandering mind ; the
mind organized by meditation, or disorganized by
distraction. The first is characteristic of the saint
and sage, the second of the common untutored
man. The fixed heart may or may not belong to
the realm of transmigration ; the distracted heart
has the distinctions of good, bad, or indifferent.
I I ^ Both a definite subject for meditation
and an undefined field are considered as valuable.
Meditation and wisdom.
Samadhindriya. Meditation as the root
of all virtue, being the fourth of the five indriya
a£ m-
, ^ Fixed karma, rebirth determined by the
good or bad actions of the past. Also, the work
of meditation with its result. j [ H Even
the determined fate can be changed (by the power
of Buddhas and bodhisattvas).
^ 7K Calm waters ; quieting the waters of the
heart (and so beholding the Buddha, as the moon
is reflected in still water).
m Fixity, determined, determination, settled,
unchanging, nirvana. The appearance of meditation.
The enlightenment of meditation, the
sixth of the Sapta bodhyaiiga -Ll Sh q‘V.
The Dharmakaya of meditation, one of
^ ^ ^ forms of the Buddha-dharma-
kaya.
i ' "
Ancestors, ancestral ; clan ; class, category,
kind ; school, sect ; siddhanta, summary, main
doctrine, syllogism, proposition, conclusion, realiza-
tion. Sects are of two kinds : (1) those founded on
principles having historic continuity, as the twenty
sects of the Hmayana, the thirteen sects of China,
and the fourteen sects of Japan ; (2) those arising
from an individual interpretation of the general
teaching of Buddhism, as the sub-sects founded by
Tung-ming7TC BJ (d. 975), ^ ^ ft 4i |,
or those based on a peculiar interpretation of one of
the recognized sects, as the Jodo-shinshu ^ dt M ^
founed by Shinran-shonin. There are also divisions
of five, six, and ten, which have reference to specific
doctrinal differences. Cf. |
The vehicle of a sect, i.e. its essential
The basic principles of a sect ; its origin
or cause of existence.
The rules or ritual of a sect.
That on which a sect depends, v.
tenets.
UL The master workman of a sect who founded
its doctrines.
0 PhK Proposition, reason, example, the three
parts of a syllogism.
EIGHT STROKES
^ The study or teaching of a sect.
^ E Sumatikirti (Tib. Tson-kha-pa), the
reformer of the Tibetan church, founder of the
Yellow Sect ^) ; according to the ®
fFf b. A.B. 1417 at Hsining, Kansu. His sect
was founded on strict discipline, as opposed to the
]ax practices of the Red sect, -which permitted
marriage of monks, sorcery, etc. He is considered to
be an incarnation of Mahju&i ; others say of
Amitabha.
Tsung-mi, one of the five patriarchs of
the Hua-yen (Avatamsaka) sect, d. 841.
71 ^ g The main thesis, or ideas, e.g. of a text.
Ultimate or fundamental principles.
is, The thesis of a syllogism con-
sisting of two terms, each of which has five different
names : g subject ; ^ its differentiation ;
that wMch acts ; the action ; M ^^bat
which is differentiated ; ft 55 that which differen-
tiates ; |ij ^ first statement ; ^ ^ following
statement; ^ that on which the syllogism
depends, both for subject and predicate.
iJK Sects (of Buddhism). In India, according
to Chinese accounts, the two schools of Hinayana
became divided into twenty sects. Mahayana
had two main schools, the Madhyamika, ascribed
to Nagarjuna and Aryadeva about the second
century a.d., and the Yogacarya, ascribed to Asanga
and Vasubandhu in the fourth century a.d. In
China thirteen sects were founded : (1) ^ ^
Abhidharma or Kosa sect, representing Hinayana,
based upon the Abhidharma-ko^a-sastra or ^
ife* (2) )S; ® S Satyasiddhi sect, based on the
rfii ® Satyasiddhi-sastra, tr. by Kumarajiva ;
no sect corresponds to it in India ; in China and
Japan it became incorporated in the H I&
(3) # ^ Vinaya or Discipline sect, based on 4* fi
#, |K#,etc. (4)
i^astra sect, based on the Madhyamika-sastra 4^
of Nagarjuna, the ^ata-sastra "gf of Aryadeva,
and the Dvada&-nikaya-sastra + H Ifr of
Nagarjuna ; this school dates back to the translation
of -the three sastras by Kumarajiva in a.d. 409.
(^) ^ Nirvana sect, based upon the Maha-
parinirvana-sutra H ^ ^ tr. by Dharmaraksa
in 423 ; later incorporated in Then-t'ai, with which
it had much in common. (6) ^ Da&bhumita
sect, based on Vasubandhu’s work on the ten stages
puu ^ The three-
of the bodhisattva’s path to Buddhahood, tr. by
Bodbiruci 508, absorbed by the Avatamsaka school,
infra. (7) J- AiUR^^^e-lan or Sukhavati sect,
founded in China by Bodhiruci ; its doctrine was
salvation through faith in Amitabha into the Western
Paradise. (8) fi| ^ Dhyana, meditative or intuitional
sect, attributed to Bodhidharma about a.d. 527,
but it existed before he came to China. (9) H
based upon the ^ ;A: ^ Mahayana-saihparigraha-
sastra by Asanga, tr. by .Paraniartha in 563, subse-
quently absorbed by the Avatanisaka sect. (10) 5^
Ip ^ Ti’en-t'ai, based on the ^ Saddharma-
pundarika Sutra, or the Lotus of the Good Law ;
it is a consummation of the Madhyamika tradition.
(11) ^ ® ^ Avatamsaka sect, based on the Buddha-
vataihsaka-sutra, or Gandha-vyuha ^ IS in
418, (12) '/A- ^ Dharmalaksana sect, established
after the return of Hsiian-tsang from India and
his trans. of the important Yogacarya works. (13)
W ^ Mantra sect, a.d. 716. In Japan twelve
sects are named : Sanron, Hosso, Kegon, Kusha,
Jojitsu, Ritsu, Tendai, Shingon ; these are known as
the ancient sects, the two last being styled mediaeval ;
there follow the Zen and Jodo ; the remaining two are
Shin and Nichiren ; at present there are the Hosso,
Kegon, Tendai, Shingon, Zen, Jodo, Shin, and
Nichiren sects.
Principles and their practice, or applica-
tion.
71^ m The founder of a sect or school. [ ^
A name for Shan-tao ^ ^ (d. 681), a writer of
commentaries on the sutras of the Pure Land sect,
and one of its principal literary men ; cf. ^
7J< The tenets of a sect.
-®c The ultimate or fundamental tenets of a
sect.
^ The fundamental tenets of a sect ; the
important elements, or main principle.
^ m ^ m In doctrine and expression both
thorough, a term applied to a great teacher.
Originally the general name for sects.
Later appropriated to itself by the jg Chhn (Zen)
or Intuitional school, which refers to the other
schools as ^ teaching sects, i.e, those who rely
on the written word rather than on the '' inner
fight ’h
257
BIGHT STROBIES
^ 1^' The customs or traditions of a sect. In-
the Ch^an sect it means the regulations of the founder.
I
I
in the form of a monkey, which is the shen symbolical |
animal ; a Taoist rite adopted by Buddhism. |i
^ 'W The“ bones ’’ or essential tenets of a sect.
The body of doctrine of a sect. The thesis
of a syllogism, v. 1
^ Dwell, reside ; be. I ± ; ft i|: Jg ; ^ ^
Kulapati. A chief, head of a family, squire, landlord.
A householder who practises Buddhism at home
without becoming a monk. The female counterpart
is !§: I j:* The I is a compilation giving
the biography of many devout Buddhists. | ;
1 (or 1^ ; ^ idem Ajhata-kaun^inya, v. f^.
JJS Bottom, basis ; translit. t, d, dh, [ ^ At
the bottom, below, the lowest class (of men). |
Tri, three, in Trisamaya, etc. 1 ^ ^ ; T ^
Tinanta, Tryanta, described as the singular, dual,
and plural endings in verbs. [ ^ ^ Tiryagyoni,
the animal species, animals, especially the six domestic
animals. | ^ Tisya. (1) The twenty-third of the
twenty-eight constellations ^ y S 0 in Cancer ;
it has connection with Siva. (2) Name of a Buddha
who taught Sakyamuni and Maitreya in a former
incarnation. | ^ The fundamental principle or law.
^0 V. 0 6.
To bend ; oppression, wrong. | | f|| (or
PB Kukkutapadagiri ; Cock’s foot, a mountain said
to be 100 li east of the bodhi tree, and, by Eitel,
7 miles south-east of Gaya, where Kafyapa entered
into nirvana ; also known as ff M, ® K III tr.
by # JE, ‘'honoured foot”. The legend is that
these three sharply rising peaks, onKafyapa entering,
closed together over him. Later, when Manjum
ascended, he snapped his fingers, the peaks
opened, Kasyapa gave him his robe and entered
nirvana by fire. | PL ppf S Jll Kukkuta-arama,
a monastery built on the above mountain by
Asoka, cf. ® ^ te 8, \ ±; \ M
il ^ Kutche (Kucha). An ancient king-
dom and city in Turkestan, north-east of Kashgar.
I (or ^) Kuran, anciently a kingdom in
Tokhara, " the modern Garana, with mines of lapis
lazuli (Lat. 36'’ 28 N., Long. 71° 2 E.)” Eitel.
I J® ^ J I iSI A lotus bud. I A cottony
material of fine texture. | PB |ii 1% The Pali
Khuddakagama, the fifth of the Agamas, containing
fifteen (or fourteen) works, including such as the
Dharmapada, Itivrttaka, Jataba, Buddhavarhsa, etc.
1 II fit ^ Kashanian, a region near Kermina, Lat.
39" 50 N., Long. 65" 25 B. Eitel. | ® 0. Kuluta.
An ancient kingdom in north India famous for its
rock temples ; Kulu, north of Kangra.
uu.
^ Kula. Shore, bank. | A tree on a river’s
brirk, life’s uncertainty, j ^ The shore of the
ocean of suffering. ^ j The other shore; nirvana.
Kerchief, veil. 1 ^ B Bashpa, v. /V and
Age ; change ; west ; to reward ; the seventh
of the ten celestial stems. | 'g' An assembly
for offerings on the night of Keng-shen to an image
Prolong, prolonged, delay ; invite. | ^ ;
\ Ml 1 Prolonged life. | ^ H ^ Prolonged
years and returning anniversaries. [ Methods
of worship of the | ^ ^ ^ life-prolonging bodhi-
sattvas to increase length of life ; these bodhisattvas
are # ® # ^ij g ii ; ^ ; Hi and others.
I iJE & ^ Buddha-wisdom, which surmounts all
extending or shrinl^ing kalpas, v. ^ | ^ Pro-
longed life, the name of Yen-shou, a noted Hangchow
monk of the Sung dynasty. | M ^ The hall or
room into which a dying person is taken to enter
upon his "long life”. I ^ # Yen-ch'ing ssh,
the monastery in which is the ancient lecture hall
of T'ien-t'ai at 0 PJ [ll Ssu-ming Shan in Chekiang.
Crossbow, bow. I ^ ® Durdharsa, hard
to hold, or hard to overcome, or hard to behold,
guardian of the inner gate in Vairocana’s mandala.
I M Anvagati, approaching, arriving.
That, the other, in contrast with Jtb this.
I ^ ; 'M ^ Para, yonder shore, i.e. nirvana. The
sanisara life of reincarnation is jlfi this shore ;
the stream of karma is the stream between
the one shore and the other. Metaphor for an end
to any affair. Paramita (an incorrect etymology,
no doubt old) is the way to reach the other shore.
I ^ Peta, or Pitaka, a basket.
To go ; gone, past ; to be going to, future.
I ^ The future life, the life to which anyone is
going ; to go to be born in the Pure Land of Amitabha.
(1) ft IMI To transfer one’s merits to all beings
that they may attain the Pure Land of Amitabha.
(2) ^ 0 1^ Having been born in the Pure Land
to return to mortality and by one’s merits to bring
mortals to the Pure Land.
Ll
EIGHT STROKES
258
The nature of anything ; the
natures of various things.
various
£ Loyal I Loyal, faithful, honest.
Suddenly; hastily; a noillionth. | ^ Khulm,
an ancient kingdom and city between Balkh and
Kunduz. [ ^ 0 Shaduman, a district of ancient
Tukhara, north of the Wakhan.” Eitel.
jKr
Smrti. Recollection, memory; to think on?
reflect ; repeat, intone ; a thought ; a moment*
I ^ Smrtibala, one of the five bala or powers,
that of memory. Also one of the seven bodhyanga
-b ^ I # To repeat the name of a Buddha,
audibly or inaudibly. | ^ One who repeats the
name of a Buddha, especially of Amitabha, with
the hope of entering the Pure Land. | ^ or
The sect which repeats only the name of Amitabha,
founded in the T'ang dynasty by ^ Tao-ch*o,
p It Shan-tao, and others. | ^ The samadhi
in which the individual whole-heartedly thinks of
the appearance of the Buddha, or of the Dharma-
kaya, or repeats the Buddha’s name. The one who
enters into this samadhi, or merely repeats the
name of Amitabha, however evil his life may have
been, will acquire the merits of Amitabha and be
received into Paradise, hence the term | ^
This is the basis or primary cause of such salvation
I M M ^ Amitabha’s merits by this means
revert to the one who repeats his name | >
the I ^ M being the eighteenth of Amitabha’s
forty-eight vow's. | ^ One of the six devalokas,
that of recollection and desire. | ^ Correct memory
and correct samadhi. | ^ Ksana of a ksana, a
ksana is the ninetieth part of the duration of a
thought ; an instant ; thought after thought. | |
^ Instant after instant, no permanence, i.e.
the inipermanence of a.ll phenomena ; unceasing
change. | | ^ Unbroken continuity ; con-
tinuing instant in unbroken thought or meditation
on a subj ect ; also unceasing invocation of a Buddha’s
name. | To apprehend and hold in memory.
1 |g Smrtindriya. The root or organ of memory,
one of the five indriya 5E | The leakages,
or stream of delusive memory. | ^ To tell beads.
I To repeat the sutras, or other books ; to intone
them. 1 ^ Through perverted memory to cling
to illusion. | ^ Smrtyupasthana. The presence
in the mind of all memories, or the region
which is contemplated by memory. H | ^
Pour objects on which memory or the thought should
dwell— ‘the impurity of the body, that all sensations
lead to suffering, that mind is impermanent, and
that there is no such thing as an ego. There are
other categories for thought or meditation, j ^
Holding in memory continually, one of the Sapta
bodhyanga -b ^ I W (As) the mind remembers,
(so) the mouth speaks ; also the words of memory,
j II To recite, repeat, intone, e.g. the name of a
Buddha; to recite a dharani? or spell.
Svabhava, prakrti, pradhSna. The nature,
intp. as embodied, causative, unchanging; also as
independent or self-dependent ; fundamental nature
behind the manifestation or expression. Also, the
Buddha-nature immanent in all beings, the Buddha
heart or mind.
^ 'fl The Dharmakaya fi, v.
The Then-t'ai doctrine that the Buddha-
nature includes both good and evil ; v. ^
^ fg 2. Cf. ^ ^ ^ of similar meaning.
Uttras- ; santras- ; fear, afraid, i J ® ® ^
Ferghana, in Russian Turkestan. | Almsgiving
to remove one’s fears. | ^ Scare-demon, a supposed
tr. of the term Bhiksu.
m Distressed * pity. Translit. for t, ta, tan, etc.
I % Tadyathay jff f| whereas, as here follows.
I I ® (or M)# ; 1 B mm ^ ; i n
(or \ M IP tl #
(or ^) Trayastrirhfe, the thirty-three heave of
Indra, cf ^ . | M M • Triia, a length of time
consisting of 120 ksanUj or moments ; or '' a wink ”,
the time for twenty thoughts. | Pji ^ H IfiO
Tricivaraka, the three garments of a monk. | %
^ ^ Caitra-masa, tr. as the IE H or first month ;
M. W. gives March-April. | ^ ^ Taksaka, name
of a dragon-ldng. | Tvam, thou, you. | ^ IP
Traya, three, with special reference to the Triratna.
I ^ Danda, cf. ^ a staff. | fp idem ij5
Dana, alms, giving, charity. | fp Tapana,
burning, scorched ; parched grain. | ^ Atman,
an ego, or self, personal, permanent existence, both
A ^ and ^ q.v.
^ Anger. | ^ Anger, angry, fierce, over-awing ;
a term for the j 5 or | (PJ) 5; the fierce
maharajas as opponents of evil and guardians
of Buddhism ; one of the two bodhisattva forms,
resisting evil, in contrast with the other form, mani-
festing goodness. There are three forms of this fierce-
ness in the Garbhadhatu group and five in the
Diamond group. | A form of Kuan-yin with
a hook. I ^ The bond of anger.
259
EIGHT STROKES
The life of conscious beings; nature and
life. ■'
Good by nature (rather than by effort) ;
naturally good ; in contrast with | ^ evil by
nature. Cf. i
tt ± The sphere of the dharma-nature, i.e. the
bhutatathata, idem 'i'i ft
tt ilfi Spiritual nature, the second of the ten
stages as defined by the ^ Intermediate School,
in which the illusion produced by ^ ® seeing and
thinking is subdued and the mind obtains a glimmer
of the immateriality of things. Cf. "-f-
Natural attainment, i.e. not acquired by
effort ; also ^
Natural capacity for good (or evil), in
contrast with ^ | powers (of goodness) attained by
practice.
The perfectly clear and unsullied mind,
i.e. the Buddha mind or heart. The Ch'an (Zen)
school use ^ or ft indifferently.
Citta~smrtyupasthana, one of the
four objects of thought, i.e. that the original nature
is the same as the Buddhamature, v. E
The natural moral law, e.g. not to kill,
steal, etc., not requiring the law of Buddha.
tt a The Buddha-nature ego, which is apper-
ceived when the illusory ego is banished.
m L A. division of the Triratna in its
three aspects into the categories of ^ and i.e.
cause and effect, or effect and cause ; a il] division,
not that of the [f{
Desires that have become second nature ;
desires of the nature.
The ocean of the bhutatathata, the all-
containing, immaterial nature of the Dharmakaya.
Fire as one of the five elements, contrasted
with ^ phenomenal fire.
-ttfi The nature (of anything) aud its phenomenal
expression; hsing being ^ non-functional, or
noumenal, and hsiang % functional, or pheno-
menal. I m ^ The philosophy of the above, i.e.
of the noumenal and phenomenal. There are ten
points of difference between the j M m i.e,
between the ft and |S schools, v. y*
ft a ft Nature-seed nature, i.e. original or
primary nature, in contrast with ^ | ft active or
functioning nature ; it is also the bodhisattva -f*
stage. I H idem ft
ft ^ The nature void, i.e. the immateriality
of the nature of all things. | ^ ^ One of the
three di Nan-shan sects which regarded the
nature of things as unreal or immaterial, but held
that the things were temporally entities. | ^
The meditation of this sect on the unreality, or
immateriahty, of the nature of things.
ft I? Sins that are such according to natural
law, apart from Buddha’s teaching, e.g. murder, etc.
e -a Transcendent rupa or form within or of
the Tathagata-garbha ; also ^ -g,.
ft « Inherent intelligence, or knowledge, i.e.
that of the bhutatathata.
eis Natural powers of perception, or the
knowledge acquired through the sense organs;
mental knowledge.
Arising from the primal nature, or bhuta-
tathata, in contrast with ^ arising from secondary
causes.
Natural and conventional sins, i.e. sins
against natural law, e.g. murder, and sins against
conventional or religious law, e.g. for a monk to
drink wine, cut down trees, etc.
House, room. The rooms for monks and nuns
in a monastery or nunnery. | Scorpio, idem
m A place ; where, what, that which, he (etc.)
who. I That which is done, or to be done, or
EIGHT STROKES
260
made, or set up, etc. | ^ A^raya, that on which
anything depends, the basis of the vijnanas. | jg'I
The subject of the thesis of a syllogism in contrast
with fg JgiJ the predicate ; that which is differentiated.
I -ft;, The one who is transformed or instructed.
I 51 That which is brought forward or out; a
quotation. 1 What one has, what there is, what-
ever exists. I ^ That on which all knowledge
depends, i.e. the alayavijnana, the other vijnanas
being derived from it; cf. A T ^ The
barrier of the known, arising from regarding the
seeming as real. | A thesis ; that which is set
up. 1 ^ Alambana ; that upon which something
rests or depends, hence object of perception;
that which is the environmental or contributory
cause ; attendant circumstances. ] ^ ^ Adhipati-
pratyaya. The influence of one factor in causing
others ; one of the 0 ^ That whmh is
expounded, explained, or commented on. 1 ^ tf
That by which the mind is circumscribed, i.e. im-
pregnated with the false view that the ego and
things possess reality. | 5 That which is estimated ;
the content of reasoning, or judgment.
^ A prop, a post. | (^) A crutch, staff.
Eub out or on, efface. | ^ Powdered incense
to scatter over images.
^ Carry (on the palm), entrust to, pretext, extend.
I # H One of the twelve generals in the Yao-shih
(Bhaisajya) sutra.
m m -, I ^ Clapping of hands at the begin-
ning and end of worship, a Shingon custom.
Embrace, enfold, cherish. | {% ^ (Only when
old or in trouble) to embrace the Buddha’s feet.
Eeceive, succeed to, undertake, serve. ( ^
Entrusted with duties, serve, obey, and minister.
I ^ or ^ The “ dew-receivers ”, or metal
circles at the top of a pagoda.
Stupid, clumsy. | (or ^ ^ ^ H
Kukura, Kukkura ; a plant and its perfume. | ^
A stupid, powerless salvation, that of Hinayana.
Knock ; arrive ; resist, bear ; substitute.
I Timi, Timihgila, a huge fish, perhaps a whale.
^ Tear open, break down. \ 0 ^ Calma-
dana or jg ^ Kimat, “ An ancient kingdom and
city at the south-east borders of the desert of Gobi.”
Bitel.
W Draw, withdraw, pull out. | ^ To draw lots,
seek divine indications, etc. | M: To go to the
latrine.
Tow, tug ; delay ; implicate. 1 ^ 7 JC ;
fn US ^ 7jC water hauler, or made of mud
and water, a Ch'an (Zen) school censure of facile
remarks.
To rub, wipe, dust. | -^ A duster, fly brush.
1 5 ® kalpa as measured by the time
it would take to wear away an immense rock by
rubbing it with a deva-garment ; cf. and ^ pj.
I ^ A ^ To rub out the traces of past impurity
and enter into the profundity of Buddha.
Call, beckon, notify, cause ; confess. | ^
To call back the spirit (of the dead). ] ^ ft
^ ^ Caturdisah, the four directions of space;
caturdisa, belonging to the four quarters, i.e. the
Samgha or Church ; name for a monastery.
To spread open, unroll, thrown on (as a cloak),
1 is to wear the garment over both shoulders ;
is to throw it over one shoulder. | The first
donning of the robe and shaving of the head (by
a novice).
To take in the fingers, pluck, pinch. | ;
I To refer to ancient examples. 1 ^ ^
^‘Buddha held up a flower and Ka^yapa smiled”.
This incident does not appear till about a.d. 800 ,
but is regarded as the beginning of the tradition
on which the Ch'an (Zen) or Intuitional sect based
its existence. | :^ To gather up the garment.
I § To take and offer incense. | ^ To take up
and pass on a verbal tradition, a Ch'an (Zen) term.
Pull up, or out; raise, i ^ | ^ Vatsa,
calf, young child. | jg ]|[5 Upadhyaya, a spiritual
teacher, or monk fn v. | ^ -vatl, a terminal
of names of certain rivers, e.g. Hiranyavati. |
^ ^ Bhadradatta, name of a king. [ ^ To rescue,
save from trouble. | -S' fife pc The hell where the
tongue is pulled out, as punishment for oral sins.
I ^ ^ To save from suffering and give joy.
I H M Bhramara, a kind of black bee. 1 ^ ;
I S ; A ® B Baschpa (Phags-pa), Tibetan
Buddhist and adviser of Knhlai Khan, v. A # (S)-
261
EIGHT STEOKES
Kutasalmali. Also S | ^ | |
(or A fabulous tree on wHcb garudas find nagas
to eat ; M. W. describes it as “a fabulous cotton-
tree with sharp thorns with which the wicked are
tortured in the world of Yama . | Pt ® Kutangaka,
thatched ; a hut.
m P M Kusinagara ; 1 | | or ^ ;
m (OT m) M m M ; m f w i ^ m a city
identified by Professor Vogel with Kasiah, 180 miles
north-west of Patna, '' capital city of the Mallas
(M. W.) ; the place where Sakyamuni died ; '' so
called after the sacred Kusa grass.” Eitel. Not
the same as Kusagarapura, v.
^ IS Kumara ; also_ ^ (or 0 ^ ;
a child, youth, prince, tr. by ^ a youth. 1 | 1 5? ;
Ms 0 M ^ Kumarakadeva, Indra of the first
dhyana heaven whose face is like that of a youth,
sitting on a peacock, holding a cock, a bell, and a flag.
I I \ ‘^ Kumarata, v. 1^.
A branch of the Yiieh-chih people, v. ^ .
1^1 5^ Kuru, the country where Buddha is
said to have delivered the sutra ^ M
Kumuda ; also | | PB ; | | ^ ;
I ^ IS (or &) ; I ^ (or n or ^ or g| ;
Mxmi m^m;
a lotus ; an opening lotus ; but kumuda refers
especially to the esculent white lotus. M. W.
3^1 Kulika. A city 9 H south-west of
Nalanda in Magadha.” Eitel.
M S
Kausthila, also | it | ; an
arhat, maternal uncle of ^ariputra, who became
an eminent disciple of Sakyamuni.
161 K Kausambi, or Vatsapattana | ^;
^ ; a country in Central India ; also called
I E H S-
Cakra, v.
^ Kokila, also
cuckoo. M. W.
the
M M Kusuma, the white China aster.”
Eitel. I 1 1 ^ p. Kusumapura, city of flower-
palaces ; two are named, Patahputra, ancient capital
of Magadha, the modern Patna ; and Kanyakubja,
Kanauj (classical Canogyza), a noted city in northern
Hindustan ; v.
161 16 Pt Kumidha. '' An ancient kingdom on
the Beloortagh to the north of Badakhshan. The
vallis ComedoTum of Ptolemy.” Eitel.
Kanakamuni, | ^ ;
^ SS # /S 9*^*5 lit. ^ ^ the golden recluse,
or ^ {ill golden rsi ; a Brahman of the Kasyapa
family, native of Sobhanavati, second of the five
Buddhas of the present Bhadra-kalpa, fifth of the
seven ancient Buddhas ; possibly a sage who pre-
ceded Sakyamuni in India.
Kunala ; also | ^ ^ | ^
MM bird with beautiful eyes ; name of Dharma-
vivardhana (son of Asoka), whose son Sampadi
became the successor of Asoka”. Eitel. Kunala
is also tr. as an evil man, possibly of the evil eye.
M I PB (or {iil) ; I M II PB ^ Gunarata,^
of Paramartha, who was known as ^ ^
also as Kulanatha, came to China a.d. 546 from
Ujjain in Western India, tr. many books, especially
the treatises of V
t6i Seize, take, arrest ; transfit. k sounds, cf. g.
M l M Koti. A million. Also explained
by ® 100,000 ; or 100 laksa, i.e. ten millions.
Also ^ M or )]{£.
-f Kolita, the eldest son of Drorio-
dana, uncle of ^akyamuni ; said to be Mahanama,
but others say Mahamaudgalyayana. Also ^ ;
m m
^ fll Krakucchanda ; also | | ^ ^ ;
\m m mi m m m ; m m ®
(or # 1^) ; #1 m m M W: ; M B Si it ;
^ otc. The first of the Buddhas of the
present Bhadrakalpa, the fourth of the seven ancient
Buddhas.
Krosa ; also | ^ ; | M ; fi*
the distance a bulks bellow can be heard, the
eighth part of a yojana, or 5 li ; another less probable
definition is 2 li. For | | Uttarakuru, see m-
EIGHT STROKES
262
The law or method of mantras, or magic
formulae,
complete enlightenment. PJl Commonly tr.
“ ignorance ”, means an unenlightened condition,
non-perception, before the stirrings of intelligence,
belief that the phenomenal is real, etc.
M m « ^ To believe clearly in Buddha’s
wisdom (as leading to rebirth in the Pure Land).
^ ^ The (powers of) light and darkness, the
devas and Yama, gods and demons, also the visible
and invisible.
Clear and keen (to penetrate all mystery).
03 The stage of illumination, or ^
the third of the ten stages, v. -f- fft.
m m Another name for dharani as the queen
of mystic knowledge and able to overcome all evil.
Also the female consorts shown in the mandalas.
An old intp. of Prajna para-
mita the wisdom that ferries to the other shore
without limit ; for which PJ jg a shining torch is
also used.
m # (S) A samadhi in the Bodhisattva’s
E aID which there are the bright beginnings
of release from illusion. | | ^ ^ The Bodhisattva
who has reached that stage, i.e. the fj.
The enlightened heart.
^ S The three enlightenments
the three wisdoms H fM-
PJ, and
Sighrabodhi. '' A famous priest of the
Nalanda monastery.” Eitel.
m s Venus ^ and the ^ ^ or deva-
prince who dwells in that planet ; but it is also
said to be Aruna, which indicates the Dawn.
Ph ^ The bright moon. | ] ^ ; PJ ^ ;
The bright-moon mani or pearl, emblem of
Buddha, Buddhism, the Buddhist Scriptures, purity,
etc. I I ^ The moon-deva, in Indra’s retinue.
Kovidara, Bauhinia variegata,
fragrant trees in the great pleasure ground (of the
child Sak}'amum).
M To let go, release, send out ; put, place. | “p
To put down, let down, lay down. j ^ I^ht-
emitting ; to send out an illuminating ray. ] | -
A samfidhi in which all kinds and colours of light
are emitted. | I ^ The auspicious ray emitted
from between the eyebrows of the Buddha before
pronouncing the Lotus sutra. | Lighting strings
of lanterns, on the fifteenth of the first month, a
custom wrongly attributed to Han Ming Ti, to cele-
brate the victory of Buddhism in the debate with
Taoists ; later extended to the seventh and fifteenth
full moons. | ^ To release living creatures as a
work of merit. | % Loose, unrestrained.
At, in, on, to, from, by, than. 1 1§ All Buddha’s
teaching is ''based upon the dogmas” that all
things are unreal, and that the world is illusion ;
a H phrase, [ ^ A name for Ladakh. " The
upper Indus valley under Oashmerian rule but in-
habited by Tibetans.” Eitel.
^ Change ; easy. | Easy progress, easy to
do. # 1 To change.
^ Of old, formerly,
g (or P) fij.
Ig Sri, fortunate, idem
Pitaka, also defined as the sastras ;
a misprint for
^ Dusk, ‘dull, confused. | ^ The dim city,
the abode of the common, unenlightened man.
I Dull, or confused, knowledge. | Matta,
drunk, intoxicated. | |i ; | ^ The bell, or drum,
at dusk. 1 HI; ^ Kandat, the capital of Tamasthiti,
perhaps the modern Kunduz, but Eitel says " Kun>
doot about 40 miles above Jshtrakh, Lat, 36*^ 42 H.,
Long. 7r 39 E.”
^ Vidya, knowledge. Ming means bright, clear,
enlightenment, intp. by ^ ^ or Pfi wisdom,
wise ; to understand. It represents Buddha-wisdom
and its revelation ; also the manifestation of a
Buddha’s light or effulgence ; it is a term for ^ §
because the " true word ” can destroy the obscurity
of illusion ; the " manifestation ” of the power of
the object of worship ; it means also dharanis or
mantras of mystic wisdom. Also, the Ming dynasty
A.D. 1368-1644. I y To understand thoroughly;
263
EIGHT STROKES
^ The inner light, enlightenment censing
and overcoming ignorance, like incense perfuming
and interpenetrating.
The rajas, , ming-wang, or fierce ' spirits
who are the messengers and manifestation of Vairo-
cana’s wrath against evil spirits.
m ffi Early dawn, the proper time for the
monk’s breakfast; brightness.
m m The bright spirits, i.e. devas, gods,
demons.
m m Enlightenment (from ignorance) and
release (from desire).
The Buddhist canon of the Ming dynasty ;
there were two editions, one the Southern at Nanking
made by T'ai Tsu, the Northern at Peking by Tai
Tsung. A later edition was produced in the reign
of Shen Tsung (Wan Li), which became the standard
in Japan.
A board; a - board struck for calling, e.g. to
meals.
A cup. I ^ Pei-tu, a fifth-century Buddhist
monk said to be able to cross a river in a cup or
bowl, hence his name.
Oppression, wrong ; crooked ; i
Wrongly done to death.
in vain.
?E-
^ The regions or realms of study which pro-
duce wisdom, five in number, v. 5 |£ ^ (^).
To divide, separate, differentiate, explain.
^ j To divide; leave the world; separation.
I /Jn To traverse or expose the fallacy of Hinayana
arguments. | ^ M To subdivide molecules till
nothing is reached. | 7 JC To rinse (the alms-bowl).
I ^ Analytical wisdom, which analyses Hinayana
dharmas and attains to the truth that neither the
ego nor things have a basis in reality.
A branch. | ^ Incense made of branches
of trees, one of the three kinds of incense, the other
two being from roots and flowers. I ^ ^ or | ^
^ ^ Branch and twig illusion, or ignorance in
detail, contrasted with IS ^ ISl ® loot, or radical
ignorance, i.e. original ignorance out of which arises
karma, false views, and realms of illusion which are
the branch and twig ” condition or unenlightenment
in detail or result. Also, the first four of the 3 £ ft fik
five causal relationships, the fifth being ^
I'
ii
Vidya-carana-sariipanna ; knowledge-
conduct-perfect m 1115 H m 15 . (i) The
unexcelled universal enlightenment of the Buddha
based upon the discipline, meditation, and wisdom
regarded as feet ; one of the ten epithets of Buddha.
Nirvana siitra 18. (2) .The § ^ 2 interprets
Pfi by the H ^ q.v., the by the H M
and the ^ by complete, or perfect.
^ The bright or clear way ; the way of the
mantras and dharanis.
^ EnlightemAent ^ in the case of the saint
includes knowledge of, future incarnations of self
and others, of the psfet incarnations of self and
others, and that the present incarnation will end
illusion. In the case of the Buddha such knowledge
is called ^ thorough or perfect enlightenment.
Submit, serve ; clothing, to wear ; mourning ;
to swallow ; a dose. | 7]C 11' The sect of non-
Buddhist philosophers who considered water the
beginning and end of all things.
A grove, or wood ; a band. | ^ (or ^)
/S; EM /S; E; ffe S;
I M? etc. Lumbini, the park in which Sakyamuni
was born, 15 miles east of Kapilavastu.” EiteL
I Forest burial, to cast the corpse into a forest
to be eaten by animals, j 0 Vegetable food, used
by men at the beginning of a kalpa. | ^ The trees
of the wood turned white when the Buddha died.
Purva, East. | B M M I M M IrT ;
ft.
etc. Purvavideha. The eastern of the four great
continents of a world, east of Mt. Meru, semicircular
in shape. 1 ^ \ | fij The privy in a
monastery. | The eastern land, i.e. China. [ ^
The eastern esoteric or Shingon sect of Japan, in
contrast with the Tfien-t^ai esoteric sect. | An
eastern hill, or monastery, general and specific,
especially the ^ ;i^ | | Huang-mei eastern monastery
of the fourth and fifth patriarchs of the Ch‘an (Zen)
school. 1 llj "§15 ; ^ ^ ^ ® Purvasailah ;
one of the five divisions of the Mahasarnghikah
school. I [Ij ^ Purva&ila-sanigharama, a monas-
tery east of Dhanakataka. | The Eastern Peak,
EIGHT STKOKES
264
T'ai Shan in Shantung, one of the five sacred peaks ;
the god or spirit of this pealc, whose protection is
claimed all over China. 1 M The eastern hall of
a monastery. ] The east, or eastern region.
1 ^ ^ The eastern mandala, that of the Garbha-
dhatu.
Phala, M B ; offspring ; result, conse-
quence, effect ; reward, retribution ; it contrasts
with cause, i.e, @ I cause and effect. The effect
by causing a further effect becomes also a cause.
7 ^ _h In the stage when the individual receives
the consequences of deeds done.
^ Those who have obtained the fruit, i.e.
escaped the chain of transmigration, e.g. Buddha,
Pratyeka-buddha, Arhat.
The stage of attainment, or reward as
the deed.
contrasted with the cause-stage
I.e.
.. ft Fruition of the Buddha-enlightenment,
its perfection, one of the five forms of the Buddha-
nature.
The reward, e.g. of ineffable nirvana, or
dharmakaya.
^ Attainment-name, or reward-
name or title, i.e. of every Buddha, indicating his
enlightenment.
^mm The wisdom attained from investigating
and thinking about philosophy, or Buddha-truth,
i.e. of the stitras and abhidharmas ; this includes the
first four under 5E ^
|M| Fruit complete, i.e. perfect enlightenment,
one of the eight Then-t'ai perfections.
* M The stage of attainment of the goal of any
disciplinary course.
Eetribution for good or evil
deeds, implying that different conditions in this (or
any) life are the variant ripenings, or fruit, of seed
sown in previous life or lives. | | The realm of
reward, where bodhisattvas attain the full reward of
their deeds, also called ® ^ ±5 of
the 0 d: of Then-t'ai. | | 0 The four forms
of retribution — ^birth, age, sickness, death.
The merits of nirvana, i.e. ^ ^
q.v., eternal, blissful, personal (or autonomous), and
pure, all transcendental.
g)f To cut off the fruit, or results, of former
karma. The arhat who has a remnant of karma
though he has cut off the seed of misery, has not
yet cut off its fruits.
The fruit of fruit, i.e. nirvana, the fruition
of bodhi. 1 ] '14 The fruit of the fruit of Buddha-
hood, i.e. parinirvana, one of the 5^ ft-
Fruition perfect, the perfect virtue or
merit of Buddha-enlightenment. | 1 # The
dharmakaya of complete enlightenment.
The ocean of bodhi or enlightenment.
The full or complete fruition of merit ;
perfect reward.
^ The Alaya-vijnana, i.e. storehouse or
source of consciousness, from which both subject
and object are derived.
In the Buddha-realm, i.e. of
complete bodhi-enlightenment, all things are perfectly
manifest.
Keward, retribution, or effect ; especially
as one of the three forms of the alaya-vijnana.
Retribution-bond ; the bitter fruit of
transmigration binds the individual so that he cannot
attain release. This fruit produces ^ or further
seeds of bondage. | | ^ Cutting off the ties of
retribution, i.e. entering nirvana, e.g. entering
salvation.
^ Fruit lips, Buddha’s were red like the
fruit of the Bimba tree
The fruit follows. | | ^ The assurance
of universal salvation, the twentieth of Amitabha’s
forty-eight vows.
m The condition of retribution, especially
the reward of bodhi or enlightenment, idem | J:,
hence | | is he who has attained the Buddha-
condition, a Tlen-t'ai term.
265
EIGHT STEOKES
m Joyful, elated, elevated. | ^ To seek gladlv.
I # The joyful realm (of saints and sages).
Poison. I ^ The poison vessel, the body.
I ^ Z1 M The two kinds of drum: poison-drum,
harsh or stern words for repressing evil, and deva-
drum, gentle -words for producing good; also,
misleading contrasted with correct teaching. The
1 M is likened also to the Buddha-nature which
can slay all evil, j Poison tree, an evil monk.
1 ^ Poison vapour, emitted by the three poisons,
IK desire, hate (or anger), stupor (or ignorance).
1 ^ Poison arrow, i.e. illusion, j ^ Poison, cf.
the sons who drank their father’s poisons in the
chapter of The Lotus Sutra. | ^ Poisonous
snakes, the four elements of the body-earth, water,
fire, wind (or air) — which harm a man by their varia-
tion, i.e. increase and decrease. Also, gold. | f|
The poisonous dragon, who accepted the command-
ments and thus escaped from his dragon form, i.e.
!§akyamuni in a former incarnation. ^ ^ 14 .
Fix, record ; flow. \ ^ ijg Cuda-
panthaka, the sixteenth of the sixteen arhats.
^{3 Oil. I ^ A bowl of oil.
as carrying a bowl of oil.
m A bubble, a blister ; to infuse,
and shadow, such is everything.
As careful
^ Bubble
River (in north), canal (in south), especially
the Yellow River in China and the Ganges *[g |
in India. | fp The sands of Ganges, vast in number.
1 ^ ^ Avici, the hell of uninterrupted suffering,
where the sufferers die and are reborn to torture
without intermission.
Ripple, babble ; join. Translit. etc.,
e.g. [ ^ ; 110^ Dravya Mallaputra, an arhat
who was converted to the Mahavana faith.
Rule, govern ; prepare ; treat, cure ; repress,
punish. I (or ^) ^ devas
or maharajas, guarding the eastern quarter. | ^
One of the 4* I ^ ^ living, that by which
one maintains life.
U Vast ; to flow off ; ruin, confusion. I ^
To depart from the temporary and find a home in
the real, i.e. forget Hinayana, partial salvation, and
turn to Mahayana for full and complete salvation.
m Mud; paste; clogged; bigoted; translit. w;
V- I A A sufferer in niraya, or hell, or doomed
to it. I njl Nirrti, one of the raksa-kings. \
Paste pagoda ; a mediaeval Indian custom was to
make a small dagoba five or six inches high of incense,
place scriptures in and make offerings to it. The
esoterics adopted the custom, and worshipped for
the purpose of prolonging life and ridding themselves
of sins, or sufferings. | '/g Nirvana ; also |
1 B ; I g; 1 1^, V. jg. I fji Niraya, intp. as
joyless, i.e. hell ; also [ ^ (|I5) ; | M ilS i 1 M i
1 ® 15 ; I V. li Naraka. ] Jt # ^
Nila-utpala ; the blue lotus, portrayed in the hand
of Mahjusri. \ [ ^ One of the sixteen hells. [
® §[5 Nivasana, a garment, a skirt. Also | ^ ^ ;
Taranga. A wave, waves ; to involve ; translit.
p, b, v; cf. ^ ; iig ; etc.
iff (or f^>) Panini, the great Indian
grammarian and writer of the fourth century B.C.,
also known as ^alaturiya.
mm Pari, round, round about; complete, all.
1 { I) ftp ^ Parilcara, an auxiliary garment, loin-
cloth, towel, etc. I I ^ Parivasa, sent to a separate
abode, isolation for improper conduct. | | ® (^)
S ; I M ® J 11 Paricitra, a tree in the
Trayastrimsas heavens which fills the heavens with
fragrance; also Parijata, a tree in Indra’s heaven,
one of the five trees of paradise, the coral-tree,
Erythina Indica. | | 'M H ; | 1 Pg PJ§
Parinirvaiia, v. jig;.
ijJc idem gk*
X Virupaksa, M ® 1f X', ^ 'U M X
irregular-eyed, a syn. of Siva ; the guardian king of
the West.
ffen Patali, tS ^ ^ scented
blossoms, the trumpet-flower, Bignonia Suaveolens.
Akingdom,i.e. | IMW; I I I ® 15 J
\ ^ M ^ ^ Ml B ^ ® Pataliputra, originally
Kusumapura, the modern Patna ; capital of Asoka,
where the third synod was held.
^ ^ Pataka, a flag.
MMm Vajra, one of the generals of Yao-shih,
Bhaisajya, the Buddha of Healing.
EIGHT STEOKES
266
? Vidhu, a syn. for tte moon.
a)^il Pravarl, or perhaps Pravara,
woollen or hairy clotli, name of a monastery, the
\ \ m ^ Also I I ! or I \ M name of a
maternal aunt of Maitreya.
JE ; t JE Pana, drink, beverage ; tr. as
water (to drink) ; | | ^ tr. as “ water but may
be Panila, a drinking vessel.
■ V. P£.
ific ^ Pnti, ^ Jjg master, lord, proprietor, hus-
band.
Pasu, any animal.
& rr ParasT, Persian, Persia. | ® ; | P] ft
or ; i In its capital of Surasthana the
Buddha’s almsbowl was said to be in A.D. 600.
Eitel. I I (®) ; ii ® (or ft) ‘Hf (or m
^ : I flJ ft Prasenajit, king of ^ravastl, contem-
porary of the Buddha, and known inter alia as
it 2 ; father of Virudhaka, who supplanted
him.
If- Papiyan. Papiman.
Papima. Papiyan is very wicked. Papiyan is a
Buddhist term for ^ ^ the Evil One ; M ^
the Murderer ; Mara ; because he strives to kill all
goodness ; v. Also | ® or or
(or WM ? Paryayana, suggesting an
ambulatory ; intp. as a courtyard.
Parsva, the ribs. The
tenth patriarch, previously a Brahman of Gandhara,
who took a vow not to lie down until he had mastered
the meaning of the Tripitaka, cut off all desire in
the reahns of sense, form and non-form, and obtained
the six supernatural powers and the eight paramitas.
This he accomplished after three years. His death
is put at 36 :b.c. His name is tr. as |J^; ^ his
Worship of the Ribs.
A fierce wind, hurricane, perhaps
Vatya. | | Parusaka, a park in the Trayas-
trirhsas heaven.
a Running hither and thither. Also, Pava,
a place near Rajagrha. | | itj ^ Rushing about
for ever. | | p. Pippala, Ficus religiosa.
i£ ik Taranga, a wave, waves.
S fllB Paraka, carrying over, saving ; tbe
paramita boat. | | ^ Paraga, a title of Buddha
who has reached the other shore. | 1 fp H ; ^ %
^ ^ Prakara, a containing wall, fence.
/lH ^ Parajika. The first section of the Vinaya
■piUka. containing rules of expulsion from the order,
for unpardonable sin. Also | 1 U E* ?SS 5 1 I iff
Cf. pg 1 1 |. There are in Hinayana eight sins for
expulsion of nuns, and in Mahayana ten. The esoteric
sects have their own rules. The | | ] 113 ^ four
metaphors addressed by the Buddha to monks are :
he w'ho breaks the vow of chastity is as a needle
without an eye, a dead man, a broken stone which
cannot be united, a tree cut in two which cannot
live.
^ Varanasi. Ancient kingdom and
city on the Ganges, now Benares, where was the
Mrgadava park. Also | | ^ ; | | H ^ ;
[M fis fr.
^ ^ ^ Palasa ; a leaf, petal, foliage;
the blossom of the Butea frondosa^ a tree with red
flowers, whose sap is used for dye ; said to be black
before sunrise, red during the day, and yellow after
sunset.
nirmita-va&vartin, obedient to the will of those
who are transformed by others, M. W. ; v. ffc
^ ® Pratidesaniya. A
section of the Vinaya concerning public confession
of sins. Explained by [Sj ^ confession of sins
before another or others. Also 1
1 ® I I I; ^ M m 1 1 I-
m. m m X Pratimoksa ; emancipation,
deliverance, absolution. P.ratimoksa ; the 250 com-
mandments for monks in the Vinaya, v. yfc X?
also ^ ; the rules in the Vinaya from the four
major to the seventy-five minor offences ; they
should be read in assembly twice a month and each
monk invited to confess his sins for absolution.
ilk. (or 1^) PrtHvI, tbe eartb.
Also ^ M ® See ift.
EIGHT STROKES
M mm P'S Paramartha, the highest
truth, ultimate truth, reality, fundamental meaning,
M |§ , Name of a famous monk from Western India,
Gunarata, v. whose title was ^ |§ H. lie ;
reached China 547 or 548, but the country was so
disturbed that he set off to return by sea ; his ship
was driven back to Canton, where he translated some
fifty works.
^ ^ Paramita, M M ^
derived from parama, highest, acme, is intp. as to
cross over from this shore of births and deaths
to the other shore, or nirvana. The six paramitas
or means of so doing are : (1) dana, charity ; (2) Ma,
moral conduct ; (3) ksanti, patience ; (4) virya, energy,
or devotion ; (5) dhyana, contemplation, or abstrac-
tion ; (6) prajha, knowledge. The ^ ten are
the above with (7) upaya, use of expedient or proper
means ; (8) pranidhana, vows, for bodhi and helpful-
ness ; (9) bala, strength, purpose ; (10) wisdom.
Childers gives the list of ten as the perfect exercise
of almsgiving, morality, abnegation of the world
and of self, wisdom, energy, patience, truth, resolu-
tion, kindness, and resignation. Each of the ten is
divisible into ordinary, superior, and unlimited
perfection, or thirty in all. Paramita is tr. by ^ ;
a*®; n®#; a*-
». Jt. Prabhii, ^ surpassing,
powerful ; a title of Visnu '' as personification of the
sun”, of Brahma, Siva, Indra, etc. Prabhu, come
into being, originate, original.
yM Paravata, a dove ; the fifth row
of a rock-cut temple in the Deccan, said to resemble
a dove, described by Ea-hsien.
Brahmin,
Prabhavati, younger sister
of Asoka. 1 I I ^ ^ ^ ^ ^ Prabhakaramitra,
enlightener, v. |
Payas, water ; in Sanskrit it also means
milk, juice, vital force.
Pamira, the Pamirs, ''the centre
of the Tsung-ling mountains with the Sirikol lake
(v. Anavatapta) in Lat. ^8^ 20 N., Long. 74^^ E.”
Eitel.
„„ .E ^ Pasupata ; a particular sect of
Sivaites who smeared their bodies with ashes.
^ Pataka. A sin
causing one to fall into purgatory. Also | 1 Jfs lU ;
\ i \ mi (pi "Sc) n ua m ;j^ut
there seems to be a connection with prayascitta,
meaning expiation, atonement, restitution.
Panasa, ^ ^ ^ the bread-fruit tree,
jaka or jack-fruit.
M s ^ # Pariyatra, , "nn ancient
kingdom 800 li south-west of Satadru, a centre of
heretical sects. The present city of Birat, west of
Mathura.” Eitel.
iSi S 'Si ^ Prajapati, | (M) I # I aunt
and nurse of the Buddha, v. 0 . | ] H Vajra,
the diamond sceptre, v. ^ f®l
m. Pada ; a step, footprint, position ; a
complete word ; u.f. PJ j [ ^ avadana. | { ;
^ ^ M ^ Bhadra-kalpa, v. g ^ and
'Si If Upali, V. m-
Prabha(kara)niitra, an Indian monk, who
came to China in a.d. 626.
^ Padma, ] g | ; i ® ; etc., the red
lotus; V. tr. ^ or | j | G /g Padma-
papi, one of the forms of Kuan-yin, holding a lotus.
Dharma, ^ ; ft (or ^ (or
Law, truth, religion, thing, anything Buddhist.
Dharma is “ that which is held fast or kept, ordinance,
statute, law, usage, practice, custom”; “duty”;
‘ ‘ right ” ; “ proper ” ; “ morality ” ; “ character ’ ’ .
M. W. It is used in the sense of — ■ all things,
or anything small or great, visible or invisible,
real or unreal, affairs, truth, principle, method,
concrete things, abstract ideas, etc. Dharma is
described as that which has entity and bears its
own attributes. It connotes Buddhism as the perfect
religion ; it also has the second place in the Triratna
® ^ ff'j sense of | Jl' Dharmakaya it
approaches the Western idea of “ spiritual It is
also one of the six media of sensation, i.e. the thing
or object in relation to mind, y. M.-
Dharma-lord, Buddlia.
EIGHT STROKES
The milk of the dharma which nourishes
the spiritual nature.
Religious affairs, e.g. assemblies
and services ; discipline and ritual.
(1) Dharma-state, the bhutatathata. (2)
The grade or position of a monk.
Dharma abode, i.e. the omnipresent
bhutatathata in all things. Dharmasthitita, con-
tinuity of dharma.
1^ The seal of Buddha-truth, expressing its
reality and immutability, also its universality and
its authentic transmission from one Buddha or
patriarch to another.
S tu M Dharmapada, g g a work by
Dharmatrata, of which there are four Chinese trans-
lations, A.D. 224, 290-306, 399, 980-1001.
^ ^ A monk’s name, given to him on ordina-
tion, a term chiefly used by the ^ Shin sect, 5 ^ ig
being the usual term.
m ^ A communal religious abode, i.e. a
monastery or convent where religion and food are
provided for spiritual and temporal needs.
a 1 * The taste or flavour of the dharma.
The wisdom-life of the Dharmakaya, intp.
as M The age or lifetime of a monk.
idem | _^ |, or | |.
it IB A companion of the Dharma, a disciple.
mmm Dharmapuja. Serving the Dharma, i.e.
believing, explaining, keeping, obeying it, cultivating
the spiritual nature, protecting and assisting Bud-
dhism. Also, offerings of or to the Dharma.
mibZ Samadhi of the light of Truth, that
of the bodhisattva in the first stage.
m A ; Tlie sense-data of direct
mental perception, one of the -f* H A
^ Signior of the Law, a courtesy title of any Implements used in worship ; one who
obeys the Buddha; a vessel of the Law.
Joy in the Law, the joy of hearing or
tasting dharma. Name of Dharmanandi, v. g.
The food of joy in the Law.
The name received by a monk on ordina-
tion, i.e. his also his posthumous title.
monk
The scriptures of Buddhism.
m m The blessing, or benefits, of Buddhism.
^ij The sword of Buddha-truth, able to cut
off the functioning of illusion.
^ The power of Buddha-truth to do away
with calamity and subdue evil.
a-ft Transformation by Buddha-truth ; teaching
in or by it. | \ ^ ^ The nirmanakaya, or corporeal
manifestation of the spiritual Buddha.
5^ E Dharma workman, a teacher able to mould
his pupils.
The four trusts of dharma : trust in
the Law, not in men ; trust in sutras containing
ultimate truth ; trust in truth, not in words ; trust
in wisdom growing out of eternal truth and not in
illusory knowledge.
Dharma as a citadel against the false;
the secure nirvana abode ; the sutras as the guardians
of truth.
The realm of dharma, nirvana; also
^ ±.
The chief temple, so called by the Oh'an
(Zen) sect ; amongst others it is ^ ^ preaching hall.
Druma, king of the Kinnaras.
269
EIGHT STROKES
Any place set aside for religious practices,
or purposes ; also ^
Holding to things as realities, i.e. the false
tenet that things are real.
The Trikaya : ^ Dharina-
kaya, the absolute or spiritual body ; ^ Sarhbho-
gakaya, the body of bliss ; ^ Nirmanakaya, the
body of incarnation. In Hinayana ^ is described
as the conunandinents, meditations, wisdom, nirvapa,
and nirvapa-enlightenment ; ^ ^ is the reward-
body of bliss ; It or j® (|t) is the body in its various
incarnations. In Mahayana, the three bodies are
regarded as distinct, but also as aspects of one body
which pervades all beings. Cf. H
^ ^ A mental object, any direct mental percep-
tion, not dependent on the sense organs. Of. 0.
ill Buddha-truth mountain, i.e. the exalted
dharma.
Dharma emperor, i.e. the Buddha.
A Buddhist teacher, master of the Law ;
five kinds are given — a custodian (of the sutras),
reader, intoner, expounder, and copier.
tM standard of Buddha-trath as an em-
blem of power over the hosts of Mara,
^ ^ Dharmasamata ; the sameness of
truth as taught by all Buddhas.
Rules, or disciplines and methods.
^ ^ A Buddhist disciple
Dharma summers, the years or age of a
monk ; v. ^ |i.
5^ Dharmadeva, a monk from the Nalanda-
sanigharama who tr. under this name forty-six
works, 973-981, and under the name of Dharma-
bhadra seventy-two works, 982-1001.
m ^ Child of the Dharma, one who makes his
living by following Buddhism.
Dharma roof, or canopy, a monastery.
m £ One of the twelve names for the Dharma-
nature, implying that it is the basis of all
phenomena.
Buddhism ; cf. ^ .
Is Dharmagupta, founder of the school of
this name in Ceylon, one of the seven divisions of
the Sarvastivadah.
^ Dharmaratna. (1) Dharma-treasure, i.e.
the Law or Buddha-truth, the second personification
in the Triratna H (2) The personal articles
of a monk or nun — robe, almsbowl, etc. 1 | ^
The storehouse of all law and truth, i.e. the sutras.
m A
53^ Laws or rules (of the Order).
m s. Patience attained through dharma, to the
overcoming of illusion ; also ability to bear patiently
external hardships.
The position of insight into the truth
that nothing has reality in itself ; v. PS ^
m Dharmata. Dharma-nature, the nature
underlying all things, the bhutatathata, a Mahayana
philosophical concept unknown in Hinayana, v.
fxi and its various definitions in the jfB, H
(or ^ tt), # and Schools. It is discussed
both in its absolute and relative senses, or static
and dynamic. In the Mahaparinirvana sutra and
various sastras the term has numerous alternative
forms, which may be taken as definitions, i.e. %
inherent dharma, or Buddha-nature ; 1 abiding
dharma-nature ; | dharmaksetra, realm of
/Itarma. ; | ^ dharmakaya, embo&iment of dharma ;
^ 0 region of reality ; ^ ^ reality ; § ^ nature
of the Void, i.e. immaterial nature ; ft Buddha-
nature ; if appearance of nothingness, or im-
materiality ; M ta bhutatathata fXi ^ M Tatha-
gatagarbha ; ^ ^ ft universal nature ; ® 5k ft
immortar nature ; ^ ft impersonal nature;
realm of abstraction ; mature
of no illusion; ® ^ ft immutable nature;
^ ^ beyond thought ; g ft fS if-
mind of absolute purity, or unsulliedness, etc. Of
these the terms M ^ ft, and are most
k''' ‘ < 1 ' , ' - " , i
EIGHT STROKES
270
used by the Prajiiaparamita sutras. | | ^ The
ksetra, or region of the dharma-natHxe, i.e. the
bhutatathata, or in its dynamic relations.
1 1 ^ The sects, e.g. # ^ W Hna-yen,
T‘ieii-t'ai, Shingon, which hold that all things pro-
ceed from the bhiitatathata, i.e. the Dharmakaya,
and that all phenomena are of the same essence as
the noumenon. i I lij The dharma-nature as a
mountain, i.e. fixed, immovable. | | S ^ The
eternity and bliss of the dharma-nature, v. ^
^ 1 I 7jC The water of the dharma-nature,
i.e. pure. | | The ocean of the dharma-nature,
vast, unfathomable, v. | tIc. | | ^ Dharma-
nature and bhutatathatil, different terms but of the
same meaning. | | St idem ^ 1 | ^
The dharma-nature in the sphere of delusion ; i.e.
I M It; M in ^ M dharma-nature, or
bhutatathata, in its phenomenal character ; the
dharma-nature may be static or dynamic ; when
dynamic it may by environment either become
sullied, producing the world of illusion, or remain
unsullied, resulting in nirvana. Static, it is likened
to a smooth sea ; dynamic, to its waves.
^ Dharma-grace, i.e. the grace of the Tri-
ratna.
Joy from hearing and meditating on the
■Law., " . .
Meanness in offering Buddha-truth,
avariciously holding on to it for oneself.
^ Eeligious love in contrast with ^ ^
ordinary love ; Dliarma-love may be Hinayana desire
for nirvana ; or bodhisattva attachment to illusory
things, both of which are to be eradicated ; or
Tathagata-love, which goes out to all beings for
salvation.
^ Ifc Siddhi ^ fill ceremony successful,
a term of the esoteric sect when prayer is answered.
A thing per se, i.e. the false notion of any-
thing being a thing in itself, individual, independent,
and not merely composed of elements to be disinte-
grated. j I ^ The false view as above, cf.
Buddhism.
The categories of Buddhism such as the
three realms, five skandhas, five regions, four dogmas,
six paths, twelve nidanas, etc.
^ The literature of Buddhism.
The almsgiving of the Buddha-truth, i.e.
its preaching or explanation ; also ^ Jg.
5^ ^ Dharmaprabhasa, briglitness of the law,
a Buddha who will appear in our universe in the
Katnavabhasa-kalpa in a realm called Suvisuddha
^ when there will be no sexual difference, birth
taking place by transformation. | | ^ The wisdom
of the pure heart which illumines the Way of all
Buddhas. | | The teaching which sheds light
on everything, differentiating and explaining them.
a # Dharma-wisdom, which enables one to
understand the four dogmas lig ; also, the under-
standing of the law, or of things.
^ An assembly for worship or preaching.
I I f[h A monastery.
a ^ The false view of Hinayana that things,
or the elements of which they are made, are real.
11^^^ The Sarvastivadins who while dis-
claiming the reality of personality claimed the
reality of things.
S m M Dharma garment, the robe.
The root or essence of all things, the
bhutatathata.
^ Eeligious joy, in contrast with the joy
of common desire ; that of hearing the dharma,
worshipping Buddha, laying up merit, making
offerings, repeating sutras, etc.
The dharma-tree which bears nirvana-fruit.
fj^ The bridge of Buddha-truth, which is able
to carry all across to nirvana.
The temple, or hall, of the Law, the main
hall of a monastery ; also the Kuan-yin hall.
Inferring one thing from another, as
Jt
from birth deducing death, etc.
S 7R Buddha-truth likened to water able to
wash away the stains of illusion ; | to a deep
river ; | to a vast deep ocean.
271
EIGHT STROKES
Kashgar, '' or (after the name of the
capital) IS ancient Buddhistic kingdom
in Central Asia, The Casia regis of the ancients.”
Eitel.
Paramita Bodhi-
sattvas in the Diamond realm.
^ The extinction of the Law, or Buddhism,
after the third of the three stages jE #
5^ The torch of Buddhism.
IM Dharma-shining ; name of the fourth
patriarch of the ^ ^ Lotus sect.
5^ According to rule, naturally ; also ^ ;
7^ The lamp of dharma, which dispels the
darkness of ignorance.
a M a Dharmanairatmya. Things are with-
out independent individuality, i.e. the tenet that
things have no independent reality, no reality in
themselves. 1 | | ^ The knowledge or wisdom of
the above. | | ® (M Wisdom or power of
explanation in unembarrassed accord with the Law,
or Buddha-truth.
^ M idem ^
Dharma-generals, i.e. monlis of high
character and leadership.
Dharmaraja, King of the Law, Buddha.
I I ^ Son of the Dharma-king, a Bodhisattva.
5^ Dharmadhatu, 5 ^ ^ ®
^ Dharma-element, -factor, or -realm. (1) A name
for '' things ” in general, iioumenal or phenomenal ;
for the physical universe, or any portion or phase
of it. (2) The unifying underlying spiritual reality
regarded as the ground or cause of all things, the
absolute from which all proceeds. It is one of the
eighteen dhatus. There are categories of three, four,
five, and ten dharraadhatus ; the first three are
combinations of ^ and ® or active and passive,
dynamic and static ; the ten are : Buddha-realm,
Bodhisattva-realm, Pratyekabuddha-realm, ^ravaka,
Deva, Human, Asura, Demon, Animal, and Hades
realms — a Hua-yen category. Tlen-Cai has ten for
meditation, i.e, the realms of the eighteen media
of perception (the six organs, six objects, and six
sense-data or sensations), of illusion, sickness, karma,
mara, samadhi, (false) views, pride, the two lower
Vehicles, and the Bodhisattva Vehicle. | | — *
The essential unity of the phenomenal realm.
The Dharmadhatu Buddha, i.e. the
Dharmakaya ; the universal Buddha ; the Buddha
of a Buddha-realm. | | Jn ^ Mutual dependence
and aid of all beings in a universe. ] [ PH The
universe is mind only ; cf. Hua-yen sutra, Lanka-
vatara sutra, etc. | | [J ill The perfect inter-
communion or blending of all things in the Dharma-
dhatu ; the |[§ ^ of Hua-yen and the ^ of
Tfien-Pai. 1 | In dharmadhatu meditation, a
term for Vairocana in both mandalas. | | ^ The
dharmadhatu-palace, i.e. the shrine of Vairocana
in the Garbhadhatu. I | ^ ^ Dharmadhatu-
reality, or Dharmadhatu is Eeality, different names
but one idea, i.e. ^ is used for g| or noumenon
by the JglJ fc and ^ by the 0 ^ . [ ] ft idem
1 ^ and 1ft. I 1 ^1^ ; 1 | m § The unim-
peded or unlimited knowledge or omniscience of a
Buddha in regard to all beings and things in his
realm. | 1 ^ SI The universal outflow of the
spiritual body of the Buddha, i.e. his teaching.
I I ^ ^ The Dharmadhatu as the environmental
cause of all phenomena, everything being dependent
on everything else, therefore one is in all and all
in one. 1 | ^ The treasury or storehouse or source
of all phenomena, or truth. | | ^ The Dharmakaya
(manifesting itself in all beings) ; the Dharmadhatu
as the Buddhakaya, all things being Buddha. | [ ^
ft ^ Intelligence as the fundamental nature of the
universe ; Vairocana as cosmic energy and wisdom
interpenetrating all elements of the universe, a term
used by the esoteric sects.
5^ The aspects or characteristics of things —
all things are of monad nature hut differ in form.
A name of the if ^ Fa-hsiang or Dharma-
laksapa sect (Jap. Hosso), called also ^ ® ^
Tz'ii-en sect from the T‘ang temple, in wliich
lived ^ ^ K‘uei-chi, known also as ^ It
“ aims at discovering the ultimate entity of cosmic
existence in contemplation, through investigation
into the specific characteristics (the marks or
criteria) of all existence, and through the realization
of the fundamental nature of the soul in mystic
illumination”. “An inexhaustible number” of
“ seeds ” are “ stored up in the Alaya-soul ; they
manifest themselves in innumerable varieties of
existence, both physical and mental ”. “ Though
there are infinite varieties . . . they all participate
EIGHT STBOKES
272
in tlie prime nature of the Alaya/’ Anesaki. The
Fa-hsiang School is one of the eight schools ,
and was established in China on the return of Hsiian-
tsang, consequent on his translation of the Yoga-
carya works. Its aim is to understand the principle
underlying the /iS 4*0^ or nature and characteris-
tics of all things. Its foundation works are the
M ^ ^ ^he & ito It
is one of the Mahayana realistic schools, opposed
by the idealistic schools, e.g. the H school;
yet it was a combination of realism and idealism,
and its religion a profoundly mystic one ’b Anesaki.
M tSc The third of the five periods of doc-
trinal development as distinguished by ^ ^ Kuei-
feng.
The (bodhisattva) dharma-eye able to
penetrate all things. Name of the founder of the
I 1 ^ Fa-yen sect, one of the five Ch'an (Zen) schools.
1 I ^ To see clearly or purely the truth : in Hina-
yana, to see the truth of the four dogmas ; in Maha-
yana, to see the truth which releases from reincarna-
tion./;'.
The emptiness or unreality of things, every-
thing being dependent on something else and having
no individual existence apart from other things ;
hence the illusory nature of all things as being
composed of elements and not possessing reality.
1 1 M iff The Bhiitatathata as understood when
this non-individuality or unreality of ''things”
is perceived. | 1 ^ Meditative insight into the
unreality of all things.
^ Dharma-caused, i.e. the sense of universal
altruism giving rise to pity and mercy.
idem ^
fallacies connected with the reason (g), in which
the reason is contrary to the truth of the premiss.
^ The barque of Biiddha-truth
which ferries men out from the sea of mortality
and reincarnation to nirvana.
The sprout or bud of Buddhism.
The garden of Dharma, Buddhism.
^ ^ The Dharma-flower, i.e. the Lotus Sutra,
the I I ® or ^ ^ IE q-v., Saddharma-
pundarika-sutra ; also the | i ^ Lotus sect, i.e.
that of T‘ien-t‘ai, which had this sutra for its basis.
There are many treatises with this as part of the
title. 11;^, I I -fr, I I Ml cerMuonials, meetings,
or explications connected with this sutra. | | — ^
The one perfect Vehicle of the Lotus gospel. | | A
The last eight years of the Buddha’s life, when,
according to T‘ien-t‘ai, from 72 to 80 years of age
he preached the Lotus gospel. 1 | - ^ The samadhi
which sees into the three |f dogmas of ^ ■jg 4*
unreality, dependent reality, and transcendence,
or the noumenal, phenomenal, and the absolute
which unites them ; it is derived from the “ sixteen ”
samadhis in chapter 24 of The Lotus. There is a
I I I I m independent of this samadhi.
Dharma-store ; also ^ ; im
(1) The absolute, unitary storehouse of the universe,
the primal source of all things. (2) The Treasury
of Buddha’s teaching, the sutras, etc. (3) Any
Buddhist library. (4) Dharmakara, mine of the
Law ; one of the incarnations of Amitabha. (5) Title
of the founder of the Hua-yen School ^ "M* | |
Hsien-shou Ba-tsang.
The end of the monk’s year after the
summer retreat ; a Buddhist year ; the number of
J or ® sumnrer or discipline years indicating
the years since a monk’s ordination.
^ Ministers of the Law, i.e. Bodhisattvas ;
the Buddha is King of the Law, these are his
ministers.
a g A bodbisattva’s complete dialectical
freedom and power, so that he can expound all
things unimpeded.
^ § is ^0 ^ 0 One of the four
m m The medicine of the Law, capable of
healing all misery.
m The Buddha’s detailed teaching, and in
this respect similar to | ^.
^ ^ Gobharana, ^ [ |, companion of Matafiga,
these two being the first Indian monks said to have
come to China, in the middle of the first century A.n.
Conch of the Law, a symbol of the univer-
sality, power, or command of the Buddha’s teaching.
Cf. a Sahkha.
273
EIGHT STROKES
H Dharmaloka ; name given to A^oka
on Ms conversion
The Buddhist monkhood ; an assembly
of monks or mms.
The religions dress, general name of
monastic garments.
The essentials of the Truth ; v. |
m M. Maintaining one tenet and considering
others wrong ; narrow-minded, bigoted.
S3£
r-iFJ
Dharma-words, religious discourses.
A religious vow.
Similes or illustrations of the dharma.
mm The riches of the Law, or the Law as
wealth.
contemplating which the holy man attains to it.
I I H Meditation on, or insight into, the Dharma-
kaya, varying in definition in the various schools.
1 I ® ft The embodiment, totality, or nature of
the Dharmakaya. In Hiiiayana the Buddha-nature
in its 31 absolute side is described as not discussed,
being synonymous with the ^ ^ five divisions of
the commandments, meditation, wisdom, release,
and doctrine, ^ ffe, and M-
Mahayana the in ^ defines the absolute or
ultimate reality as the formless which contains all
forms, the essence of being, the noumenon of the
other two manifestations of the Triratna. The ^ ^
^ defines it as (a) the nature or essence of the
whole Triratna ; (6) the particular form of the
Dharma in that trinity. The One-Vehicle schools
represented by the ^ ^ consider
it to be the Bhutatathata, g| and ^ being one
and undivided. The Shingon sect takes the six
elements — earth, water, fire, air, space, mind — as
the or fundamental Dharmakaya and the sixth,
mind, intelligence, or knowledge, as the ^ Wisdom
Dharmakaya.
^IB Dharma-cakra, the Wheel of the Law,
Buddha-truth which is able to crush all evil and all
opposition, lie Indra’s wheel, and which rolls on
from man to man, place to place, age to age.
I I To turn, or roll along the Law-wheel, i.e. to
preach Buddha-truth.
The dharma-bell ; the pleasing somid of
intoning the sutras.
^1^ The Dharma
Buddlia-wisdom.
mirror, reflecting the
Dharmaparyaya. The doctrines, or wisdom
of Buddha regarded as the door to enlightenment.
A method. Any sect. As the living have 84,000
delusions, so the Buddha provides 84,000 methods
I I of dealing with them. Hence the j | ocean
of Buddha’s methods. | | ^ A Then-t'ai definition
of the Dharmakaya of the Trinity, i.e. the qualities,
powers, and methods of the Buddha. The various
representations of the respective characteristics of
Buddhas and bodhisattvas in the mandalas.
mm mm One of the four kinds of dliaram :
holding firmly to the truth one has heard, also called
H I I I-
mM Dharmakaya, embodiment of Truth and
Law, the spiritual ” or true body; essential
Buddhahood ; the essence of being ; the absolute,
the norm of the universe ; the first of the Trikaya,
V. H M'' The Dharmakaya is divided into ||t unity
and 51 diversity; as in the noumenal absolute
and phenomenal activities, or potential and dynamic ;
but there are differences of interpretation, e.g. as
between the and schools. Of. | | ® ft.
There are many categories of the Dharmakaya.
In the 2 group ft are five kinds: (1) Jg
‘‘substance’* and wisdom or expression; (2)
ft ft ! 1 essential nature and {L | [ mani-
festation ; the other three couples are similar.
In the 3 group H ft # are (1) the manifested
Buddha, i.e. Sfikyamuni ; (2) the power of his
teaching, etc.; (3) the absolute or ultimate
reality. There are other categories, | | The
Dharmakaya Buddha. | | ^ The Dharmakaya
Tathagata, the Buddha who reveals the spiritual
body. I I ^ The Pagoda where abides a spiritual
relic of Buddha ; the esoteric sect uses the letter
^ as such an abode of the dharmakaya. | 1 ^ ||
Dharmakaya in its phenomenal character, conceived
as becoming, as expressing itself in the stream of
being. | ( |) ^ ffl ; 1 | -fg The sarira, or spiritual
relics of the Buddha, his sutras, or verses, his doctrine
and immutable law. | 1 ^ ^ ; | | i Dharma-
kaya Maliasattva, one who has freed himself from
illusion and attained the six spiritual powers 7^
|i^ ; he is above the or, according to
T‘ien-t‘ai, above the ^ 11^ The storehouse
of the Dharmakaya, the essence of Buddhahood, by
eight strokes
274
idem
ji|^ The rain of Buddha-truth which fertilizes
all beings.
^ § Dharmamegha. Buddhism as a fertilizing
cloud. I I The tenth bodhisattva-stage, when
the dharma-clouds everywhere drop their sweet dew.
I 1 ^ ^ The stage after the last, that of universal
knowledge, or enlightenment.
ra The thunder of dharma, awakening man
from stupor and stimulating the growth of virtue,
the awful voice of Buddha-truth. j 11 The lightning
of the Truth.
Dliarmadliarma ; real and unreal ;
thing and nothing; being and non-being, etc.
^ The sound of the Truth, or of preaching.
^ Fa-hsien, the famous pilgrim who with
yW-monks left Gh'ang-an a.d. 399 overland for
India, finally reached it, remained alone for six
years, and spent three years on the return journey,
arriving by sea in 414. His ^ fg Records of the
Buddhistic Kingdoms were made, on his information,
by Buddhabhadra, an Indian monk in China. His
own chief translation is the ff* jpg #, a work on
monastic discipline.
^ Dharmahara. Diet in harmony with the
rules of Buddhism; truth as food. ] | ^ The
regulation time for meals, at or before noon, and
not after.
Embodiment of the Law, or of things.
(1) Elements into which the Buddhists divided the
universe ; the Abhidharma-kosa has 75, the ^ ^
Satyasiddhi-sastra 84, the Yogacarya 100. (2) A
monk.
Bemused by things ; the illusion that
things are real and not merely seeming.
^ The drum of the Law, stirring all to
advance in virtue.
H The day of abstinence observed at
the end of each half month, also the six abstinence
days, in all making the eight days for keeping the
eight commandments.
Broil, burn, roast, dry ; intimate. | ^ ^
A Ch'an (Zen) School winter festival at which roasted
lily roots were eaten.
Blazing, burning. I fft fJc Tapana, the
heU of burning or roasting, the sixth of the eight
hot hells, where 24 hours equal 2,600 years on earth,
life lasting 16,000 years. ' 1 A Jiame for the
Nirvana sutra, referring to the Buddha; s cremation ;
also to its glorious teaching. [ i!; Nirvana, which
burns up metempsychosis.
To herd, pastor. | Cowherd.
Thing, things in general, beings, living beings,
matters ; “ substance,” cf. pg ^ Dravya. | jg
One of the three kinds of almsgiving, that of things.
I That on which anytliing depends, or turns ;
the motive or vital principle.
A fox ; seems to be used also for a jackal.
^ !j A dog. I ijj. A dog’s heart, satisfied with
trifles, unreceptive of Buddha’s teaching. |
Dog-rule, dog-morals, i.e. heretics who sought salva-
tion by living like dogs, eating garbage, etc. | ji-
Dog-law, fighting and hating, characteristics of the
monks in the last days of the world. 1 ^ ^ 6^
Lilce the dog barking at its own reflection in the
well. \ M M ^ ^ The dog in the lion’s skin —
all the dogs fear him till he barks.
S ^ (S) Ullambana
may be another form of Lambana, or Avalamba,
banging down,'’ '' depending," '' support " ; it is
intp. “ to hang upside down ", or '' to be in suspense ",
referring to extreme suffering in purgatory; but
there is a suggestion of the dependence of the dead
on the living. By some ^ is regarded as a Cliinese
word, not part of the translite.ration, meaning a
vessel filled with offerings of food. The term is
applied to the festival of All Souls, held about the
15th of the 7th moon, when masses are read by
Buddhist and Taoist priests and elaborate offerings
made to the Buddhist Trinity for the purpose of
releasing from purgatory the souls of those who
have died on land^or sea. The Ullambanapatra-siitra
is attributed to Sakyamuni, of course incorrectly ;
it was first tr. into Chinese by Dliarmaraksha,
A.D. 266-313 or 317 ; the first masses are not reported
until the time of Liang Wu-ti, a.d, 538 ; and were
popularized by Amogha (a.d. 732) under the in-
fluence of the Yogacarya School They are generally
observed in China, but are unknown to Southern
275
EIGHT STKOKES
Buddliism. Tlie idea of intercession on the part
of the priesthood for the benefit of’ souls in hell
‘4s utterly antagonistic to the explicit teaching of
primitive Buddhism The origin of the custom
is unknown, but it is foisted on to Sakyamuni, whose
disciple Maudgalyayana is represented as having
been to purgatory to relieve his mother’s sufferings,
^akyamuiii told liim that only the united efforts
of the whole priesthood could alleviate
the pains of the suffering. The mere suggestion
of an All Souls Day with a great national day for
the monks is sufficient to account for the spread
of the festival. Eitel says : “ Engrafted upon the
native ancestral worship, this ceremonial for feeding
the ghosts of deceased ancestors of seven generations
obtained immense popularity and is now practised
by everybody in China, by Taoists even and by
Confucianists.” All kinds of food offerings are
made and paper garments, etc., burnt. The occasion,
7th moon, 15th day, is known as the | | ( 1) #
(or and the sutra as | | ( |)
g Blind. I ^ Blind and in darkness, ignorant
of tke truth. | Blind and lame, an ignorant
teacher. | f| The blind dragon who appealed
to the Buddha and was told that his blindness
was due to his having been formerly a sinning monk.
I ^ It is as easy for a blind turtle to find a floating
log as it is for a man to be reborn as a man, or to
meet with a Buddha and his teaching.
IB Straight, upright, direct ; to arrange. |
Direct information or transmission (by word of
mouth). I ^ The servant who attends in the haU ;
an announcer. | ijj. Straightforward, sincere, blunt.
I ^ ; I monk's garment, upper and lower
in one. ] A straight year, a year’s (plans, or
duties). I Straight, or direct, speech ; the sutras.
I The direct way (to nirvana and Buddha-land).
To know. Sanskrit root Vid, hence vidya,
knowledge ; the vedas, etc. vijha is to know,
^ is vijnana, wisdom arising from perception or
knowing.
^ ^ The Buddha-wisdom^ of
knowing every tiling or method (of salvation).
I I I ^ ^ Buddha-wisdom which knows
(the karma of) all beings.
Sl-Ht FbI Lokavid. He who knows the world,
one of the ten characteristics of a Buddha.
To know affairs. The karmadana, or
director of affairs in a monastery, next below the
abbot.
The director of guests, i.e. the host.
Warden of the monasterial abodes.
The bursar (of a monastery).
mm The organs of perception. To know the
roots, or capacities (of all beings, as does a Bodhi-
sattva ; hence he has no fears).
mm The warden of a temple.
m m To know fhe Buddhadaw, or the rules ;
to know things ; in the exoteric sects, to know the
deep meaning of the sutras ; in the esoteric sects,
to know the mysteries.
® H it Sf flS ^ To have the infinite
Buddha-wisdom (of knowing all the Buddha-worlds
and how to save the beings in them).
m M Knowing the right modes of respect, or
ceremonial ; courteous, reverential ; Chih-li, name of
the famous tenth-century monk of the Sung dynasty,
Ssu-ming K PJ, so called after the name of his
monastery, a follower of the TTen-t'ai school, sought
out by a Japanese deputation in 1017.
The knower, the cognizer, the person
within who perceives.
m^wim To know (the dogma of) suffering
and be able to cut off its accmnulation ; cf. - pg |§.
mM. To know, to know by seeing, becoming
aware, intellection ; the function of knowing ; views,
doctrines. | i ^ S ^ The Prajnaparamita, v.
^ ^ (1) To know and perceive, perception,
mowledge. (2) A friend, an intimate. (3) The false
ideas produced in the mind by coi^on, or im-
inlightened knowledge ; one of the 5! ^ ft
j 1 ^ A body of friends, all you friends.
tiRS
A name for the Prainaparamita, v. ^
BIGHT STEOKES
276
^ Universal emptiness, or space ;
the samadhi which removes all limitations of space ;
also ^ ®
^ H 0^ The samadhi which regards the ego
and things as unreal ; one of the H H
S® 4- Unreality, reality, and the middle
or mean doctrine ; noumenon, phenomenon, and
% The meditation which dwells on the
Void or the Immaterial ; it is divided into ii;,
i.e. the H H and the latter limited to the
four dhyanas H ^ q.v., except the illusion that
things have a reality in themselves, as individuals
^ q.v.
^ TF; The Sunya sects, i.e. those which make
the unreality of the ego and things their funda-
mental tenet.
® & Complete knowledge ; satisfaction.
1 I (^) Tusita, the fourth Devaloka, Maitrcya's
heaven of full knowledge, where all bodhisattvas
are reborn before rebirth as Buddhas ; the inner
court is I 11^.
The one who knows the path to
salvation, an epithet of the Buddha.
frfc Gods of the land ; a village, elan, society.
1 ^ Jagat, all the living. | # M Jataka, previous
births or incarnations (especially of Buddhas or
bodhisattvas). 1 | | It Jatakamala, a garland
of incarnation stories in verse.
the principle or absolute which unifies both. ^ Un-
reality, that things do not exist in reality ; jg
reality, that things exist though in “derived”
or “borrowed” form, consisting of elements which
are permanent ; rf* the “ middle ” doctrine of the
Madhyamaka School, which denies both positions
in the interests of the transcendental, or absolute.
^ B 51 — lU ® ± — M ^ B ^
— .®J S ^unya (universality) annihilates all
relativities, particularity establishes all relativities,
the middle path transcends and unites all relativities.
T‘ien-t‘ai asserts that there is no contradiction in
them and calls them a unity, the one including the
other 111 ^ III BU tf-
S ^ The empty kalpa, v.
^ IP The immaterial is the material,
sunya is rupa, and vice versa, -g, ^ M
^ v. ^ - ft-
^ ^ ^unya as sub-material, ghostly, or spiritual,
as having diaphanous form, a non-Buddhist view of
the immaterial as an entity, hence the false view of
a soul or ego that is real.
Space, one of the five elements (earth,
water, fire, wind, space); ^
The Bhutatathata in its purity,
or absoluteness.
The initial teaching of the un-
developed Mahayann doctrines is the second of
the five periods of Sikyamiini’s teaching as defined
by the Hua-yen School This consists of two parts :
^ ^ initiar doctrine of sunya, the texts
for which are the etc. ; and
the initial doctrine of the essential nature as held
by the esoterics; intp. in the ^ ^yand S ^
texts.
To lay hold of, grasp. | To hold the
fly-brush, or whisk, the head of an assembly, the
five heads of a monastery have this privilege. ] ^
To hold firmly (to the discipline, or rules). 1 jlg
To carry the torch (for cremation).
^ Sunya, empty, void, hollow, vacant, iion-
exfstent. §unyata, ^ vacuity, voidness,
emptiness, non-existence, immateriality, perhaps
spirituality, unreality, the false or illusory nature
of all existence, the seeming Ig being unreal. The
doctrine that all phenomena and the ego have no
reality, but are composed of a certain number of
skandhas or elements, which disintegrate. The
void, the sky, space. The universal, the absolute,
complete abstraction without relativity. There are
classifications into 2, 3, 4, 6, 7, 11, 13, 16, and 18
categories. The doctrine is that all thinp are com-
pounds, or unstable organisms, possessing no self-
essence, i.e. are dependent, or caused, come into
existence only to perish. The underlying reality,
the principle of eternal relativity, or non-infinity,
i.e. sunya, permeates all phenomena making possible
their evolution. From this doctrine the Yogacarya
school developed the idea of the permanent reality,
which is Essence of Mind, the unknowable noumenon
behind all phenomena, the entity void of ideas and
pheno.mena, neither matter nor mind, but the root
of both.
277
EIGHT STROICES
■
Immaterial; a condition beyond dis-
turbance, the condition of nirvana.
^ S ^ Devas dwelling in space, or the
heavenly regions, i.e. the devalokas and riipalokas.
^ ^ i<iem | — - ^ |.
All empty mind, or heart ; a mind
meditating on the void, or infinite ; a mind not
entangled in cause and effect, i.e. detached from
the phenomenal.
Patience attained by regarding suffering
as unreal ; one of the -I**
Simyata, v. the nature of the Void,
or immaterial, the Bhiitatathata, the universal
substance, which is not ngo and things, but
while not Void is of the Void-nature.
(1) To regard everything as unreal, i.e.
the ego, things, the dynamic, the static. (2) The
nirvana of Hinayana.
Pike sky and sea; like space and the
ocean for magnitude.
4^ Unreality, or immateriality, of things,
which is defined as nothing existing of independent
or self-contained nature. | | Unreal and without
I 1 ^ ^ ^
4Sr 3E The king of immateriality, or spirituality,
Buddha, who is lord of all things. ) | Dharina-
gahanabhyudgata-raja. A Buddha who is said to
have taught absolute intelligence, or knowledge of
the absolute, cf. Lotus sfitra 9.
3® The sunya principle, or law, i.e. the
unreality of the ego and phenomena.
The one who expounded vacuity or
immateriality, i.e. Subhiiti, one of the ten great
pupils of the Buddha.
-fST aS Thinking of immateriality. Also, vainly
thinking, or desiring.
4^ ^ The wisdom which beholds spiritual truth,
The realm of space, one of the six realms,
earth, water, fire, wind, space, knowledge. The
I 1 is the visible realm of space, the sky, beyond
which is real space.
^ ^ Kiktamusti; empty fist, i.e. deceiving
a child by pretending to have something for it in
the closed hand ; not the Buddha’s method.
aw Voidness, emptiness, space, the immaterial,
that which cannot be expressed in terms of the
material. The characteristic of all things is unreality,
i.e. they are composed of elements which disintegrate.
The teaching that all is unreal. The
^ Dharmalaksana School divided Buddha’s
teaching into three periods: (1) the Hinayana
period, teaching that % things are real; (2) the
^ Prajna period, that ^ things are unreal ;
(3) the Hua-yen and Lotus period of the middle or
transcendental doctrine >¥mwc-
4^ Unreality of unreality. When all has
been regarded as illusion, or unreal, the abstract
idea of unreality itself must be destroyed. 1 | ^ ^
Void and silent, i.e. everything in the universe, with
form or without form, is unreal and not to be con-
sidered as real.
Unreal and real, non-existent and existent,
abstract and concrete, negative and positive. ] |
— M)- The two (false) tenets, or views,
that karma and nirvana are not real, and that the
ego and phenomena are real ; these wrong views
are overcome by the | | Zl H meditating on the
unreality of the ego and phenomena, and the reality
of karma and nirvana. | | Z1 ^ The two schools
gc and ill Hinayana are given as ^ Kosa
for and )x5c Satyasiddhi for in Mahayana
^ ^ and H It for
The sutras of unreality or immateriality,
e.g. the Prajnaparamita.
'S: -A- saint who bears the name without
possessing the character.
4&r (1) An empty abode or place. (2) The
body as composed of the six skandhas, which is
a temporary assemblage without underlying reality.
Empty fruit ; also fruit of freedom from
the illusion that things and the ego are real.
EIGHT STROKES
® -fe Formless and with form ; noumena and
phenomena.
4^ The region of immateriality, or nirvana.
Also called ^ the region of reality.
3; ^ Khapuspa, flowers in the sky,
spots before the eyes, Musccb volitantes ; illusion.
The Indian Hmayanists style Mahayanists | |
Sunyapuspa, sky-flower heretics, or followers of
illusion.
Alra^anantyayatana ;
the abode of infinite space, the formless, or immaterial
world is -fe ^ the first of the Arupaloka heavens,
one of the four Brahmalokas. [ ( | |) [ ^ The
dhyana, or meditation connected with the above,
in which all thought of form is suppressed.
The discipline or practice of the im-
material, or infinite, thus overcoming the illusion
that the ego and all phenomena are realities.
The heterodox view that karma and
nirvana are not real, v. |
4^ The interpretation (or doctrine) of ultimate
reality. | [ M The gate of salvation or deliverance
by the realization of the immaterial, i.e. that the
ego and things are formed of elements and have no
reality in themselves ; one of the three deliverances.
4c Pflj The doctrine of immateriality, one of
the three dogmas of Tfien-Fai, that all things animate
and inanimate, seeing that they result from previous
causes and are without reality in themselves, are
therefore ^ or not material, but spiritual
^ ® The wheel of space below the water and
wind wheels of a world. The element space is called
the wheel of space.
(1) The teaching which regards everything
as unreal, or immaterial (2) The school of unreality,
one of the four divisions made by Tfien-Fai. (3) The
teaching of immateriality, the door to nirvana, a
general name for Buddhism; hence j | are
Buddhist monks.
^ m m A tr. oi m fM ^ aranya, i.e.
forest ’I A retired place, 300 to 600 steps away
from human habitation, suitable for the religious
practices of monks.
4^ ^ The demons who arouse in the heart the
false belief that karma is not real.
•4Sr The bird that cries § the cuckoo,
i.e. one who, while not knowing the wonderful law
of true immateriality (or spirituality), yet prates
about it.
4? BB The dot over the m or n in Sanskrit,
symbolizing that all things are empty or unreal ;
used by the Shingon sect with various meanings.
zzi Indian. \ ±; ^ | ; | India. | @
Indian, i.e. Buddhist, sutras. Several Indians are
known by this term, e.g. i ft ^ ^ ^ ; | ^
Dharmaraksa, or Indu-dharmaraksa, a native of
Tukhara, who knew thirty-six languages and tr. (a.b.
266-317) some 175 works. | ^ Dharmaraksa, or
Indu-dharmaranya, to whom with Ka^yapa Matanga
the translation of the sutra of 42 sections is wrongly
attributed ; he tr. five works in a.b. 68-70. |
Dharmabala, translator a.b. 419 of the larger
Sukhavati-vyuha, now lost. 1 H ® Kasyapa
Matanga, v. \ ^ Taksa^la, v.
m Fat. I ]|I5 ? Vajradhatri, the wife or female
energy of Vairocana. | A grass or herb said
to enrich the milk of cattle.
Shoulder ; | ^ ; | T ; T | shoulder by
shoulder, one next to another.
_ To rear, nurture. | Jg ; | ^ Yukti, yoMng,
joining, combination, plan, j | 0 Yukta, a kind of
celestial flower. | ^ ^ i| ? Yukta-bodbi, steps
in Yoga wisdom.
Sayana, lying down, sleeping. | A couch,
bed, mat, bedding, sleeping garments, etc. [
A shrine of the “ sleeping Buddha ”, i.e. of the dying
Buddha.
A shelter, cottage ; used as a term of humOity
for “my”; to lodge; let go, relinquish.
^.fij (1) Sari, Marika ; a bird able to talk, intp.
variously, but M. W. says the maina. Marika was
the name of ^ariputra’s mother, because her eyes
were bright and clever like those of a maina ; there
279
EIGHT STROKES
are other interpretations. (2) Sarlra(m). (or fij
M > ^ ® Relics or ashes left after the
cremation of a Buddha or saint ; placed in stupas and
worshipped. The white represent bones ; the black,
hair ; and the red, flesh. Also called dhatu- or dharma-
sarira. The body, a dead body. The body looked
upon as dead by reason of obedience to the discipline,
meditation, and wisdom. The ^Lotus and other
sutras are counted as relics. Sakyamuni’s relics
are said to have amounted to A M 0 ^ 84 pecks,
for which Asoka is reputed to have built in one day
84,000 stupas ; but other figures are also given,
^arlra is also intp. by grains of rice, etc., and by
rice as food, i | ^ &rlra-stupa, a reliquary, or
pagoda for a relic (of Buddha). | 1 ^ ^ Sarsapa,
a mustard seed, ^ ^ q.v., the 10,816,000th part
of a yojana '§] q.v. | | ^ ^ f ij ^ (or
"S) (^) M ^ M tl M ^ Sariputra.
One of the principal disciples of ^akyamuni, born
at Nalandagrama, the son of Marika and Tisya,
hence known as Upatisya ; noted for his wisdom
and learning ; he is the “ right-hand attendant on
Sakyamuni”. The followers of the Abhidharma
count him as their founder and other works are
attributed, without evidence, to him. He figures
prominently in certain sutras. He is said to have
died before his master ; he is represented as standing
with Maudgalyayana by the Buddha when entering
nirvapa. He is to reappear as Padmaprabha Buddha
m ^ m-
Sramana.
^ P? ; # ; v. fg.
a '}}
BI^ Sastadeva-
manusyapam, intp. as A teacher of gods
and men, one of the ten titles of a Buddha.
^atabMsa, a constellation
identified with in Aquarius.
is the wife or female energy of a deity, cf. |
(3) The female organ.
. ^ _ . Saluka, esculent lotus roots ; intp. as
a kind of cooked liquid food.
Smasana, a cemetery or crema-
torium ; a low mound of stone under which the
remains of monks are buried in countries west of
China. Also ^ 1 | |.
Buddha.
? ^akya, one of the five surnames of the
Marika, Sari, v. [ Salaka, bamboo
or wooden tallies used in numbering monks. [ |
^ iJS Sravaka ; a hearer, disciple, ^ q.v.
(1) He who has heard (the voice of Buddha). All
the personal disciples of iSakyamuni, the chief
disciples being called Maha&-avaka. (2) The lowest
degree of saintship, the others being Pratyeka-buddha,
Bodhisattva, Buddha.
JIq Sad, ^ poAver of speech
and action. ISTame of Indm’s chief consort. Indra
is known as I I jg Saclpati.
jjp Sasaka, a hare, rabbit, v. |
gravasti, ^ ^ B J&)l
11 ^ ii ; ^ ^ ^ ^ ; mtp as gj ^
the city of famous things, or men, or the famous
city; it was a city and ancient kingdom 500 li
north-west of Kapilavastu, now Rapetmapet south
of Rapti River (M. W. says Sahet-Mahet). It is
said to have been in ;|t MM northern Ko&la,
distinct from the southern kingdom of that name. It
was a favourite resort of Sakyamuni, the jji|E gl
Jetavana being there.
The body or person of Vairocana ;
I 1 ® ^ is defined as Locana ; the | | in both
cases seems to be cana an abbreviation of
Vairocana, or Locana.
V*
tree.
^ Sama, calm, quiet, a name for the bodhi
3?or I 1 l?g V.
^ % a hare ; or Sasin, the
moon ; Sakti, energy. (1) The hare (which threw
itself into the fire to save starving people), trans-
ferred by Indra to the centre of the moon. (2) ^akti
Sataka, ;
inner garment, a skirt.
(or S15 An
m ^ Sardula-karna. The original name of
Ananda, intp. ^ tiger’s ears.
A felicitous plant ; sesamum. | ^ Name for
7C fiS Yiian-chao of ^ ^ Ling-chih monastery,
Hangchow.
EIGHT STROKES
280
Fragrant ; confused ; translit. fun in j PB
(or 1®,) M PiiiKlarlka,. the \Yliite lotus, v.
Puspa, a flower, flowers ; especially the
lotus, and celestial flowers. | ^ The lotus throne
on which Buddhas and Bodhisattvas sit. | ® ;
i fl J 1 M Flower baskets for scattering lotus
flowers, or leaves and flowers in general.
^ ^ Sarsapa, M M S; ^ M ^ ^
Mustard seed. (1) A measure of length, 10,816,000th
part of a yojana, v. ^ (2) A weight, the 32nd
part of a ||| or ^ raktika, 2-/^ grains. (3) A
trifle. (4) On account of its liardness and bitter
taste it is used as a symbol for overcoming illusions
and demons by the esoteric sects. (5) The appearance
of a Buddha is as rarti as the hitting of a needle’s
point with a mustard-seed thrown from afar. | |
m A mustard-seed kalpa, i.e. as long as the time
it would take to empty a city 100 yojanas square,
by extracting a seed once every century. | dg*
Mustard-seed kalpa and rock kalpa, the former as
above* the latter the time required to rub away a
rock 4-0 li square by passing a soft cloth over it
once every century.
^ Vyaglira, ^ B ^ tiger. | E. lij Hu-
ch'iu Shan, a monastery at Soochow, which gave rise
to a branch of the Ch'an (Zen) school, founded by
IB 1% Shao-liing. | | ^ Hahava, the fifth hell.
For j v. ^ 61.
laymen or women who undertake to obey the five
commandments. | ft Laymen or wmmen who
remain at home and observe the eight command-
ments, i.e. the | | # ! B Nearing perfection,
i.e. the ten commands, which are near to ” nirvana,
IgA devotee, or disciple, idem upasaka.
® S iffi Visvabhadra, name of ^ M
P‘u-hsien, Samantabhadra.
Hiranya, -ga- |P| ^ whicli means gold, any
precious metal, semen, etc. ; or Suvarna,
whicli means “of a good or beautiful colour”,
“ golden ”, “ yellow ”, “ gold ”, “ a gold coin ”, etc.
The Chinese means metal, gold, money.
^ A Buddha ; an image of Buddha of metal
or gold, also | J|.
^lili Golden rsi, or immortal, i.e. Buddha ;
also Taoist genii.
Golden light, an intp. of suvarna,
prabhasa, or uttama. It is variously applied, e.g.
Ill Wife of I 55 ® ; i I I M Golden-
light drum. 1 ] | ® Golden-light sutra, tr. in
the sixth century and twice later, used by the founder
of T'ien-t'ai ; it is given in its fullest form in the
I 1 1 0 i IS Snvarna-prabhasa-uttamaraja
sutra. I I The lowest of the Buddha-ksetra,
or lands.
Indicate, manifest, express, expose; external.
I ^1] The flagpole on a pagoda. | ^ To manifest
virtue, in contrast with to repress the passions ;
the positive in deed and thought, as expounded
by the j® ^ Hua-yen school. | ^ ^ j® The
expressed and unexpressed moral law, the letter
and the spirit. | g[ To explain, expound, clear up.
[ ^ To indicate, explain. | -fe Active expression,
as walking, sitting, taldng, refusing, bending, stretch-
ing, etc. ; one of the three ^ forms, the other two
being the colours, red, blue, etc., and shape,
long, short, etc. | Positive or open exposition,
contrasted with U negative or hidden exposition ;
a term of the ^ Dharmalaksana school.
3i^ Go to meet, receive, welcome. | ^ To receive,
or be received, e.g. by Amitabha into Paradise.
Near, near to, approach, intimate, close.
I ^ Those who attend on and serve the Triratna,
the I I ^ upasaka, male servant or disciple, and
I I ^ upasilca, female servant or disciple, i.e.
$l] A '' golden ” pagoda ; the nine golden ”
circles on top of a pagoda,
^ |lj Vajra, f| ® B rr (or ffl) m>
H H (or 0 ) P The thunderbolt of Indra, often
called the diamond club ; but recent research con-
siders it a sun symbol. The diamond, synonym
of hardness, indestructibility, power, the least
frangible of minerals. It is one of the Saptaratna
-b i i tip The Vajra, or thunderbolt; it is
generally shaped as such, but has various other forms.
Any one of the beings represented with the vajra is
a ^ P3i]. The vajra is also intp. as a weapon of
Indian soldiers. It is employed by the esoteric
sects, and others, as a symbol of wisdom and power
over illusion and evil spirits. When straight as a
sceptre it is one limbed, when three-pronged
is H ^i^^ limbs.
The diamond indestructible
(body), the Buddha.
281
EIGHT STROKES
m Ply ^ Vajrayana. The diamond vehicle,
another name of the ^ =• Shingon.
ife. I^y (or Vajrayaksa. One of the
five iz fierce guardian of the' north in the
region of Amoghasiddhi, or Sakyamuni, also styled
the Bodhisattva with the fangs.
^ m « Vajra-buddha. Vairocana,_^ or g
the Sun-buddha ; sometimes applied to Sakyamuni
as embodiment of the Truth, of Wisdom, and of
Purity. I I I A son of the Vajra-buddha, i.e.
of Vairoeana, a term applied to those newly baptized
into the esoteric sect.
# i!) (S or iJj The coneentric iron
mountains about the world ; also Sumeru ; also the
name of a fabulous mountain. Cf. ^ ii|.
P|lj Vajraketu. A flag, hung to a pole
with a dragon’s head. | j | § ^ Vajraketu
Bodhisattva, the flag-bearer, one of the sixteen
in the Vajradhatu group.
PJlJ (or Vajrasana, or Bodhinianda,
Buddha’s seat on attaining enlightenment, the
‘^diamond” throne. Also a posture or manner of
sitting. M. W.
^ pjy Diamond heart, that of the Bodhi-
sattva, i.e. infrangible, unmoved by “ illusion ”.
I ri ^ The Vajradhatu (maudala), in which
Vakocana dwells, also called | | ijj. the
shrine of the indestructible diamond-brilMant heart.
Vajraksetra, a vajra or Buddhist
monastery or building.
J Vajra-power, irresistible strength
is the I I q.v.
>Bf* Sro Silent repetition ; also |
Diamond mouth, that of a Buddha.
Diamond wisdom, which by its reality
overcomes all illusory knowledge.
mi X The vajra-devas twenty in number
in the Vajradhatu group.
'3^ pjy ^ Vajrapam, a holder of the vajra, a
protector, any image with this symbol; | | gjj
Groups of the same in the ^ and mandalas.
I I .1 ^ ^ (9^ S) Vajrapani Bodhisattva,
especially P‘u-hsien ^ Samantabhadra.
^ mi -r Eudraksa, a seed similar to a peach-
stone used for beads, especially in invoking one of
the I |. Also a vajra son.
'Sfe. pjlj Vajra-fist, the hands doubled together
on the breast. | | j ^ ^ One of the Bodhisattvas
in the Diamond group.
'm m ^ Vajrasamadhi, | | % ; | [ H
^5 I I ^ diamond meditation, that of the
last stage of the Bodhisattva, characterized by firm,
indestructible knowledge, penetrating all reality :
attained after all remains of illusion have been cu
'W fJIJ ^ Vajramati. The indestructible and
enriching diamond wisdom of the Buddha. Also the
ame of an Indian who came to China a.d. 619;
ne is said to have introduced the Yogacara system
and founded the esoteric school, but this is attributed
to Amoghavajra, v. iz I M H ^ Vajra-
bodhi may be the same person, but there is doubt
about the matter, cf.
pjy TO 5^ The deva-guardians of the secrets
of Vairoeana, his inner or personal group of guardians
in contrast with the outer or major group of P'u-hsien,
Manjum, etc. Similarly, ^ariputra, the sravakas, etc.,
are the inner ” guardians of Sakyamuni, the
Bodhisattvas being the major group. Idem I I a ;
# ml m iE The Mahayana rules according
to the ^ m sutra. 111^ The “Diamond’
treasury, i.e. nirvana and the pure bodhi-mind.
as the source of the mind of all sentient beings, v,
Nirvana sutra.
IT pjy 7j^ Diamond or vajra water, drunk by
a prince on investiture, or by a person who receives
the esoteric baptismal rite ; also ^ 7JC.
EIGHT STEOKBS
282
^ |lj # The diamond body, the indestructible
body of Buddha.
^ i] a ^ g The palace or shrine of
Vairocana in the Garbhadhatii.
^ ii Diamond-blazej a circle of fire to forbid
the entry of evil spirits, also called | ^ 1^
m pp or m m m-
^ 31 The vajra-king, i.e. the strongest, or
finest, e.g. a powerful bull. 1 | | ^ The diamond
royal-gem enlightenment, i.e. that of the Buddha.
111^^ 0^6 of the sixteen bodhisattvas in the
Diamond-realm, one of Aksobhya’s retinue ; also
known as | | 3E vajra hook king.
^ .fill # Vajradhatu, ^ ^ The ‘'diamond ”,
or vajra, element of the universe ; it is the ^ wisdom
of Vairocana in its indestructibility and activity;
it arises from the Garbhadhatii j}§ m ^ q.v., the
womb or store of the Vairocana Jg reason or prin-
ciples of such wisdom, v. g| The two, Garbha-
dhatu and Vajradhatu, are shown by the esoteric
school, especially in the Japanese Shingon, in two
mapdalas, i.e. groups or circles, representing in
various portrayals the ideas arising from the two
fundamental concepts. Vajradhatu is intp. as the
^ realm of intellection, and Garbhadhatu as the
g substance underlying it, or the matrix ; the
latter is the womb or fundamental reason of all
things, and occupies the eastern position as “ cause ”
of the Vajradhatu, which is on the west as the resul-
tant intellectual or spiritual expression. But both
are one as are Eeason and Wisdom, and Vairocana
(the illuminator, the ^ g great sun) presides over
both, as source and supply. The Vajradhatu repre-
sents the spiritual world of complete enlightenment,
the esoteric Dharmakaya doctrine as contrasted
with the exoteric Nirmanakaya doctrine. It is the
sixth element ^ mind, and is symbolized by a
triangle with the point downwards and by the full
moon, which represents ^ wisdom or understanding ;
it corresponds to ^ fruit, or effect, garbhadhatu
being g or cause. The | | | 5 §|5 or five divisions
of the Vajradhatu are represented by the Five
Dhyani-Buddhas, thus : centre 0 Vairocana ;
east Aksobhya; south ^ Ratnasambhava ;
west 1% ^ PE Amdtabha ; north ^ b ^ ng
Amoghasiddhi, or ^akyamuni. They are seated
respectively on a lion, an elephant, a horse, a
peacock, and a garuda. v. g£ fjfe ; also
^ ^l] The guardian spirits of the Buddhist
order ; the large idols at the entrance of Buddhist
monasteries ; also 11^; I I ±-
M ^ Vajrakumara, | | ® # a
vajra-messenger of the Buddhas or bodhisattvas ;
also an incarnation of Amitablia in the form of a
youth with fierce looks holding a vajra.
# fij ^ Vajrapasa, the diamond lasso, or
noose, in the hand of 3E and others. | |
1 ^ M Vajrapasa-bodhisattva in the Vajradhatu
manjala, who carries the snare of compassion to
bind the souls of the living.
^ plj ^ The “ Diamond ” Sutra ; Vajra-
cchedika-prajhaparaniita-sutra ^ fg ^ lx ^
^ ® condensation of the Prajnaparamita ;
first tr. by Kumarajiva, later by others under slightly
varying titles.
# iij « g There are many of these Vajra-
bodhisattvas, e.g. : | | H [ | Vajrahetu, | | ^ | |
Vajrapani, | | 5^ | | Vajraratna, | 1 ^ | j
Vajragarbha, | | | | Vajrasuci, | | jfl I I
Vajrasena, | | ^ | | Vajrapa&, | ] | |
Vajrahkusa, 1 | # | | Vajradhupa, ( | j |
Vajratejah, j | ^ ] [ Vajradharma, | | fij | |
Vajratiksna, and others.
Pllj Vajragarbha, the Bodhisattva in the
Lahkavatara sutra. | | | 3E A form of the next
entry ; also ^akyamuni.
® Vajrasattva(-mahasattva). ^
A form of P'u-hsien (Samantabhadra), reckoned
as the second of the eight patriarchs of the 'g*
^ Shingon sect, also known as j | ^ ^ 3E
OT # and other similar titles. The term is
also applied to all vajra-beings, or vajra-bodhi-
sattvas ; especially those in the moon-circle in the
east of the Diamond mandala. Sakyamuni also
takes the vajrasattva form. (1) All beings are vajra-
sattva, because of their Buddha-nature. (2) So are
all beginners in the faith and practice. (3) So are
the retinue of Aksobhya. (4) So is Great P'u-hsien.
The retinue of the | | Vajradevas.
The diamond insight or vision which
penetrates into reality.
^ Pjy in' r=t idem | 1 ^ fl-
283
EIGHT STEOKES
W ^ The diamond or vajra wheel, sym-
bolical of the esoteric sects. The lowest of the circles
beneath the earth.
Pll] ^ The various groups in the two
mandalas, each having a ^ or head ; in the Diamond
mandala Aksobhya, or Vajrasattva, is spoken of as
such. I I 1 # ; -It ^ H MamakI is “ mother ”
in this group.
(^^i) ^ The straight vajra, or sceptre : also
V. I I m m-
Amitabha. The ^ | j are the seven concentric
ranges aroimd Sumeru, v. ^ ; viz. Yugamdhara,
Isadhara, ivhadiraka, Sudar&na, Asvakarna, Vina-
taka, Nemiihdhara, v. respectively ffi,
M, M, and ;g.
^ukra, the planet Venus.
The golden staff broken into eighteen
pieces and the skirt similarly torn, seen in a dream
by king Bimbisara, prophetic of the eighteen divisions
of Hinayana.
^ The diamond or vajra bell for attract-
ing the attention of the objects of worship, and
stimulating all who hear it. 111#^ Vajra-
ghanta, a Bodhisattva holding a bell in the Vajra-
dhatu mandala.
^ ij m Vajra-smkhala. The vajra chain,
or fetter. | | | ^ The chain-bearer in the
Diamond group.
^ ^ Kumbhira, | | ip ; B', ^
M H 5 a crocodile, alligator, described as
^ f| a boa-dragon ; cf. A yaksa-king who
was converted and became a guardian of Buddhism,
also known as | [ | (j|n M M) ; I I 1 ;
I M For I I I Jt J£ Kampilla, v.
^ The lion with golden hair on
which Mahjusri (Wen-shu) rides; also a previous
incarnation of the Buddha.
dhatu mari^ala.
The diamond door of the Garbha-
#7k Golden water, i.e. wisdom.
^ ii] The diamond apex or crown, a general
name of the esoteric doctrines and sutras of Vairo-
cana. The sutra | | [ is the authority for the
The diamond body, that of Buddha,
and his merits.
Golden-sand (river), an imaginary river
in the Nirvapa sutra 10. Also the Hiranyavati,
y.p.
Hiranyavati, v.
# M .ln ^ The golden grain Tathagata, a
title of Vimalakirti ^ in a previous incarnation.
^ P The golden mouth of the Buddha, a
reference inter alia to ^ P|il p the diamond-like
firmness of his doctrine. | | iS ; | [ H ^ The
doctrines of the golden mouth transmitted in
“apostolic succession’' through generations (of
patriarchs).
M M m Garuda, M ft M the
king of birds, with golden wings, companion of
Visnu ; a syn. of the Buddha.
Ip idem ^ p^ij ^ and ^
A Buddhist monastery ; v. also ^
Jetavana. [ j Suvarnabhumi, said to be a
country south of Sravasti, to which Asoka sent
missionaries. Also ! {B : I RR.
^ ^ Golden coloured. | | it ^ The golden-
hued heaven of Manjusri (Wen-shu). | ( The
princess of Varanasi, who is said to have been offered
in marriage to Sakyamuni because he was of the
same colour as herself. | | ?L 2 The golden-
hued peacock king, protector of travellers, in the
retinue of the 1,000-hands Kuan-yin. | I 3E ^
previous incarnation of the Buddha. I | sfe H ;
11#:#; I I ® Names for Mahakafyapa,
as he is said to have ^ ^ swallowed light, hence
his golden hue.
^ X dn Protector of travellers, shown in the
train of the 1,000-hand Kuan-yin.
^ ui Metal or golden mountain, i.e, Buddha,
or the Buddha’s body. ] [ 3E Buddha, especially
BIGHT STROKES
284
Golden treasury, i.e. the Buddha-nature
in all the living. | [ § The first golden-treasury
cloud when a new world is completed, arising in the
W ^ abhasvara heaven and bringing the first
rain.
A kasaya or robe embroidered with
gold ; a golden robe ; also # H Sg ^ ^ -fe ^3^-
1=1
Golden words, i.e. those of Buddha.
* m Kantlmka asvaraja,
name of the steed on which Sakyamuni left his
home.
^ 1 ^ The golden body or person, that
of Buddha.
iiitJ metal circle on which the earth rests,
above the water circle which is above the wind (or
air) circle which rests on space. Also the cakra, wheel
or disc, emblem of sovereignty, one of the seven
precious possessions of a king. | i 3 E ^ golden-
wheel king, the highest in comparison with silver,
copper, and iron cakravartin.
The golden cock (or fowl), with a grain
of millet in its beak, a name for Bodhidharma.
Golden bones, i.e, Buddha’s relics.
# ft The golden tortoise on which the world
rests, idem |
Ch'ang, long ; always ; Chang, to grow, rising,
senior. | ^ ^ Always to ask food as alms, one
of the twelve duties of a monk. | % Long life.
I % Devas of long life, in the fourth dhyana
heaven where life is 500 great kalpas, and in the
fourth arupaloka where life extends over 80,000
kalpas. 1 The whole night, the long night of
mortality or transmigration. [ 0 The long day,
or succeeding days prolonged. | ^ Long or eternal
life (in Paradise), \ ^ \ ^ ^ ^ long
life without death, or growing old, immortality.
I ^ ^ The charm for immortality, i.e. Buddhism.
I ^ Senior, venerable, title for aged and virtuous
monks ; also an abbot. \ ^; $11 ^ ^ iS ;
P M JS Grhapati. A householder ; one who
is just, straightforward, truthful, honest, advanced
in age, and w^ealthy ; an elder. 1 ^ ; | % ;
I Clothes, things, or almsbowls in excess of
the permitted number. | g/g Kneeling with knees
and toes touching the ground and thighs and body
erect; tall kneeling. | M ^ S Dirghagama,
the long agamas, cf. \ '^ Ample supplies
of food, i.e. for a long time.
A door ; gate ; a sect, school, teaching,
especially one leading to salvation or nirvana.
I Disciple, fellow-student. | gjji Preceptor, the
monk who is recognized as teacher by any family.
I ^ Disciple. | M ; \ Ml I ^ ; I The
followers, or development of any sect. | 7}^: ; #
or A name paper, card, visiting-card. | jjii^ ;
I ^ The gate-gods or guardians. | @ The funeral
service read at the house-door. | ^ ^ Mandala,
see §.
sect.
; I ^ The controller of a gate, or
Adjoin, attached to, append, near. |
^ Heretics within Buddhism.
Steep bank, declivity ; translit. t, th, d, dh,
ty, dy, dhy \ cf. | Daha, burning.
\ ^ M ^ Tathagata, v. | 0 Dama, tamed,
domiciled, obedient, good. [ g Darada, the
country of the ancient Dardae mentioned by Strabo
and Pliny. The region near Dardu Lat. 35 "^ 11 N.,
Long, ir 54 E.” Eitel. | ® ^ (or ^) ; m B
Mi (or 5 f) ^ Damila, Dravila, probably Dravida,
or Dravira, anciently a kingdom in Southern India,
bounded in the South by the Cauveri and reaching
northward as far as Arcot or Madras.” Eitel.
Pl^ Tara, star, shining, radiating, a female
deity, V. \ mm {otM) 1 ^ m Dharani.
Able to lay hold of the good so that it cannot be
lost, and likewise of the evil so that it cannot arise.
Magical formulas, or mystic forms of prayer, or
spells of Tantric order, often in Sanskrit, found in
China as early as the third century a.d. ; they form
a portion of the Dharanipitaka ; made popular
chiefly through the Yogacarya S?; ftp or esoteric
school. Four divisions are given, i.e.
and I I I ; the %, i.e. mantra or spell, is
emphasized by the ^ "g* Shingon sect. There are
numerous treatises, e.g. | | | ^ ® ; S fp gifli
ilfc n&5 attributed to Asanga, founder of the
Buddhist Yoga school. 1 | | ^ ^ Dharani-bodhi-
sattva, one who has great power to protect and save.
I I 515 Name of a yaksa. ] | Name of a rsi.
I 1 ^ Dravya, the nine substances ” in the
Nyaya philosophy, earth, water, fire, air, ether
time, space soul and mind S- \ W Dana,
bestow, alms ; the marks on a scale ; adana, another
name for the alaya-vijnana. [ ^ ^ Dana vat,
EIGHT STROKES
I
m m Asura, ^ ^ originally meaning a
spirit, spirits, or even tke gods, it generally indicates
titanic demons, enemies of the gods, with whom,
especially Indra, they wage constant war. They are
defined as “ not devas ”, and “ ugly ”, and “ without
wine Other forms are | ^ (or or ^•) ^ ;
I 1 (or or H ; I ^ ; I Four classes
Ajitavati, | ^ Jg
see P Hiranyavati,
name of a god. \ M ^ ^ Danagatha, or Daksipa-
gatha, the verse or utterance of the almsgiver.
1 i|5 is or ± Danapati, almsgiver.
idem [Sg.
A or A ; It is the first letter
of the Sanskrit Siddham alphabet, and is also
transHt. by |§, >1, etc. From
it are supposed to be born all the other letters, and
it is the first sound uttered by the human mouth.
It _ has therefore _ numerous mystical indications.
Being also a negation it symbolizes the unproduced,
the impermanent, the immaterial ; but it is employed
in many ways indicative of the positive. Amongst
other uses it indicates Amitabha, from the first
syllable in that name. It is much in use for esoteric
purposes.
W-fttli A&ya, I ^ disposition, mind ;
pleased to, desire to, pleasure.
fll * Hi; Pt Atharvaveda, also Athar-
vana, the fonrth Veda, dealing with sorcery or magic ;
also 1 m ^ S Pt-
^ Avarasailah, the school of
the dwellers in the Western mountains Jg llj
in Dhanakataka ; it was a subdivision of the Maha-
sanghikah.
M Arghya, argha, ® fl ; ii ; i§ ^
tr. by water, but it specially indicates ceremonial
water, e.g. offerings of scented water, or water con-
taining fragrant flowers. [ | if; The vase or bowl
so used. I I 0j| ; | J ^ pg Apru, Aguru,
fragrant aloe-wood, intp. ^ the incense that
sinks in water, the Agallochum ; '‘the Ahalim or
Ahaloth of the Hebrews.” Eitel. | | ^ v. [If
Agama. | 1 ^ §11 Angaraka, the planet Mars ; a
star of ill omen ; a representation in the Garbhadhatu.
11 P'S ; 1 Si PE; i % (PE) Agada, free from
disease, an antidote, intp. as ^ ^ a medicine
that entirely rids (of disease), elixir of life, universal
remedy. | | gr Aghana, not solid, not dense.
are named according to their .manner of rebirth —
egg-born, womb-born, transfo.rmatio,n-born, , : .and
spawn- or water-born. .Their abode is in. the ocean,
north of Sumeru, ■ but ,. eertain. of the weaker dwell
in a western mountain cave. They have realms, rulers,
and palaces, as have the devas. The | | | H;
is one of the six gatis, or ways of reincarnation.
The ^ or ^ is the battlefield of the asuras
against India. The | | | ^ are their harps.
RT i»J m The ox-head torturers in Hades.
Also 1 I m ^ij.
psf t]
Ardraka, raw ginger.
RI It (fli) . Asanga, Aryasafiga, intp. as
^ ^ rmattached, free ; lived “ a thousand years
after the Nirvana ”, probably the fourth century a.d.,
said to be the eldest brother of ^ H Vasubandhu,
whom he converted to Mahayana. He was first a
follower of the Mahisasaka school, but founded
the Yogacarya or Tantric school with his Yoga-
^rabhumi-sastra §11 Jlr|J Ai which in the
— ^ is said to have been dictated to him by
Maitreya in the Tusita heaven, along with the ^ H
^ |&_and the ifj ji ^ He was a native
of Gandhara, but lived mostly in Ayodhya (Oudh).
RT lt * Asankhya, Asaiikhyeya, fiif ft" dfe ;
ff" intp. ^ innumerable, countless, said to
be — kalpas. There
are four asankhya kalpas in the rise, duration, and
end of every universe, cf.
P>il SB ^ Aniruddha. | |
^ Pb' M Anuradhapura, a northern city of
Ceylon, at which tradition says Buddhism was intro-
duced into the island ; cf. Abhayagiri, |
m m m Alni or Ami ; “a kingdom which
formed part of ancient Bukhara, situated near to
the sources of the Oxus.” Eitel.
Rf -?ij (or Arsa, connected with the
rsis, or holy men ; especially their religious utterances
in verse | | | ; also a title of a Buddha ; and
I I I ^ is the highest position of achievement,
perfection.
EIGHT STROKES
286
P6J iij
Ajita, V. P5 %
H li^iJ J® m Name of a demon burnt
up by the fire it eats.
psj ^ ^
A (or AIi)'-vi-ra-hum'kham,
the Shingoii “ true word ” or spell of Vairocana,
for subduing all maras, each sound representing
one of the five elements, earth, water, fire, wind
(or air), and space (or ether). Also, | ^ (or J^)
I 1 I (or M); 1 ilic «
Mxmm Aksamala, a rosary, especially
of the seeds of the Eleocarpus. M. W. Also a symbol
of the ten perfections.
pj m Atali, 1 I M a province of the
ancient kingdom of Malwa, or Malava ; its
people rejected Buddhism. | | Atata ; the third
of the four cold hells. | | ^ ; | | P|f jjg ;
I (or |g) I St '{a Atavika, name of a demon-general.
Alakavatl, the city of Vai^ravana.
Agama, | | g ; 1 ; | fi[p (or %)
|g, the Agamas, a collection of doctrines, general
name for the Hinayana scriptures : tr. Hr the
home or collecting-place of the Law or Truth ; ^
& peerless Law ; or ^ ^ we jplus ultra, ultimate,
absolute truth. The 0 11^ or, Four Agamas are
(1) Dirghagama, “ Long ’’ treatises on
cosmogony. (2)Madhyamagama, | |, '^middle”
treatises on metaphysics. (3) Sarhyuktagama,
nil"' miscellaneous ” treatises on abstract con-
templation. (4) Ekottaragama ^ — ] | " numeri-
cal’’ treatises, subjects treated numerically. There
is also a division of Five Agamas. | | ^ The period
when the Buddha taught Hinayana doctrine in the
Lumbini garden during the first twelve years of his
ministry. | [ g|5 Hinayana.
Ahuih, the supposed foundation of all
sounds and writing, "A” being the open and " hurh ”
the closed sound. "A” is the seed of Vairocana,
"hum” that of Vajrasattva, and both have other
indications. "A” represents the absolute, ^"hum”
the particular, or phenomenal.
Aiu ! Aho ! an interjection, e.g. ^
Wonderful! Also Arka, a flash, ray, the sun ; praise;
name of a mountain ; cf. | || ^. 1 1 ^ The
hell of groaning.
PPj Ahaha, sound of laughter.
M H The name of g 1$ Mahamaudgalya-
yana as a rsi. | | | ^ Arjuna, v. ( Ifi
m wj (15) m Arya-tara ; one of the
titles of Kuan-yin, Aryavalokitesvara I | I M ]M
« « a a « w.
W i4 0 # ii Ati-muktata, v. , |
Ayahkanda, an iron arrow ; also
I j mm m-
Aslesa, the or 24th con-
stellation, stars in Hydra; M. W. says the 9th
Naksatra containing five stars.
10 M Arhan, a worthy, noble, or saintly man ;
especially | K Asita, q.v. | | ® ? Adikarmika,
a beginner, neophyte. | | ^ idem | ^ ^ Ajita.
1 I m m (or m) ^ or JS'or ^ ' I It the
river Ajiravati. v. M ^
WS-til, v-MIBrllJ. 1 iS^or^aAscarya,
rare, extraordinary. Part of the name of an ancient
monastery in Karashahr.
Anumoda, concurrence, a term
of thanks from a monk to a donor on parting. | |
pg Anuradha, the seventeenth of the twenty-eight
Naksatras, or lunar mansions. M. W. The ^ con-
stellation in Scorpio.
ppj ^ Blf
A-sa-va, a formula covering the three
sections of the Garbhadhatu — "a” the Tathagata
section, " sa ” the Lotus section, and " va ” the
Diamond section. \ \ 0 W ^ Asamapta, incom-
plete, unended. | j ^ (or ^ Asamasama,
one of the titles of a Buddha ; it is defined as ^ ^
which has various interpretations, but generally
means of unequalled rank. ] | 51 has similar
meaning. | | H Asaru, a medicine ; a plant,
Blumea lacera ; or perhaps Asara, the castor-oil
plant, or the aloe. | | M ^ ftP Asvasa-apanaka,
contemplation by counting the breathings ; cf.
m M Wi
Apa, abha, ava, etc. | [ (|^) ^
Apasmara, epileptic demons, demons of epilepsy.
\ \ ^ 'M m Abhayaihkara, giving security from
fear, name of a Tathagata. | | ^ ^ ^
m Avalokitesvara, name of Kuan-yin. | | ^
Anupama, applied to a Buddha as |a| ^ ^ of
unequalled rank, cf. | ^ ^.
287
EIGHT STEOEES
Pi ^ m0 Am*.,
nectar, ambrosia. | | | |
five 5 q.v.
L ^ ^l] One of the
^ ^ ^ravana, wMcfi M. W. gives
as “ one of the lunar asterisms . . . a, j8, y, Aquilae
Sravana is the month which falls in July-August.
Pi mm Avesa, spiritualistic
youthful medium. Also | 11^,
possession, a
l». IJB^.
psj J® (or PM Atri, a devourer ; one of
the stars in Ursa Major ; one of the assistants of
Agni shown in the Garbhadhatu ; an ancient rsi.
m m
idem psf ^
Aksayamati, unceasing devotion, with
an unfairng mind ; name of a bodhisattva.
|SI SI (Pt) . Amita, boundless, infinite ; tr. by
^ g; immeasurable. The Buddha of infinite qualities,
known as | [ | g (or #|) Amitabha, tr. ^ g
boundless light ; f | | jg ^ Amitayus, tr . ^ g ^
boundless age, or life ; and among the esoteric sects
Amrta ^ ( 3E ) sw eet- dew (king) . An imaginary
being unknown to ancient Buddhism, possibly of
Persian or Iranian origin, who has eclipsed the historical
Buddha in becoming the most popular divinity in
the Mahayana pantheon. His name indicates an
idealization rather than an historic personality, the
idea of eternal light and life. The origin and date
of the concept are unknown, but he has always been
associated with the west, where in his Paradise,
Sukhavati, the AVestern Pure Land, he receives to
unbounded happiness all who call upon his name
(cf. the Pure Lands ih of Maitreya and Aksobhya).
This is consequent on his forty-eight vows, especially
the eighteenth, in which he vows to refuse Buddha-
hood until he has saved all living beings to his
Paradise, except those who had committed the five
unpardonable sins, or were guilty of blasphemy
against the Faith. While his Paradise is theoretically
only a stage on the way to rebirth in the final joys
of Nirvana, it is popularly considered as the final
resting-place of those who cry Na-mo A-mi-to-Fo,
or Blessed be, or Adoration to, Amita Buddha.
The ^ J- Pure-land (Jap. J5do) sect is especially
devoted to this cult, which arises chiefly out of the
Sukhavativyuha, but Amita is referred to in many
other texts and recognized, with differing interpre-
tations and emphasis, by the other sects. Eitel
attributes the first preaching of the dogma to ‘"a
priest from Tokhara '' in a.b. 147, and says that
Fa-hsien and Hsiian-tsaog make no mention of
the cult. But the Chinese pilgrim g Hiii-jih
says he found it prevalent in India 702-719. The
first translation of the Amitayus siltra, circa a.d, 223-
253, had disappeared when the K^ai-yuan catalogue
was compiled a.d. 730. The eighteenth vow occurs
in the tr. by Dharmaraksa a.d. 308. With Amita
is closely associated Avalokitesvara, who is also
considered as his incarnation, and appears crowned
with, or bearing the image of Amita. In the trinity
of j^ita, Avalokitesvara appears on his left and
Mahasthamaprapta on his right. Another group, of
five, includes Ksitigarbba and Nagarjuna, the latter
counted as the second patriarch of the Pure-land
sect. One who calls on the name of Amitabha is
styled I [ I ^ a saint of Amitabha. Amitabha
is one of the Five ''Dhyani Buddhas’’ 2 f|, q.v.
He has many titles, amongst which are the following
twelve relating to him as Buddha of light, also
Ms title of eternal life : ^ g ^ B. of boundless
light ; ^ ^ B. of unlimited light ; ^ ^ ^
B. of irresistible light ; ^ ^ ^ B. of incom-
parable light ; M 3E ^ B, of yama or flame-king
; If ^ ^ B. of pure light ; ^ M it M
B. of joyous light ; ^ ^ ^ B. of wisdom light ;
^ W\ it B B, of unending light ; ^ ® ^
B. of inconceivable light ; ^ ft B. of in-
describable light ; ^ H ^ ^ ft B. of light surpassing
that of sun and moon ; ^ i # B. of boundless
age. As Buddha he has, of course, all the attributes
of a Buddha, including the Trikaya, or ^ IL #5
about which in re Amita there are differences of
opimon in the various schools. His esoteric germ-
letter is Hrih, and he has specific manual-signs.
Cf. I I I®, of which with commentaries there are
numerous editions.
H s pe « SR Amrtodana ^ 3E ,
A fang of Magadha, father of Anuruddha and
Bhadrika, uncle of Sakyamuni.
ra It ^ 'fX J® Ajiravti; v. p. The
river Hiranyavati, also | fij (or ^ (or
M ; I ^ (or or Jl) a g jg ; I H ^ PH jg.
It IS probable that M ^ intp. ancon-
quered, is Ajita and an error, Cf.
m m m Acara, an arhat of the kingdom of
Andhra, founder of a monastery.
psj m
Akro^ ; M scolding, abusing.
PPJ ^ Ann, ^ ; MU Minute, infinitesimal,
the smallest aggregation of matter, a molecule con-
sisting of -tr ^ seven atoms.
EIGHT STROKES
PJ misK Adi“biiddha, the primal Buddha
of ancient Lamaisni (Tib. chos-kyi-dah-poH-saiis-
rgyas) ; by the older school he is associated with
Phi-hsien born of Vairocana, i.e. Kuntu-bzan-po, or
Dharmakaya-Samantabhadra ; by the later school
with VajradharSj or Tajrasattva, who are considered
as identical, and spoken of as omniscient, omnipotent,
omnipresent, eternal, infinite, uncaused, and causing
all things. [ | (or Jjh) g ^ (§p) Adhimukti or
Atimukti, entire freedom of mind, confidence, intp.
by ^ S *f]i pious thoughtfulness ”, good propen-
sity. Atimuktaka, a plant like the ‘‘ dragon-lick ”,
suggestive of hemp, with red flowers and bluish-green
leaves ; its seeds produce fragrant oil, sesame. Also,
a kind of tree. | [ p{f If P£ Adyanutpada,
or -panna ; Hf: ^ the original uncreated
letter d or a.
pnj 0
Amba, or mother, a title of respect.
I 1 ^ ^ Mother and father. | | (or J^) ^ ;
I I The 21st of the thirty-three forms of Kuan-
yin, three eyes, four arms, two playing a lute with
a phoenix-head, one foot on a lion, the other pendent.
I I Amala ; spotless, unstained, pure ; the
permanent and unchanging in contrast with the
changing ; the pure and unsullied, e.g, saintliness ;
the true nirvana. Also ^ | | ; | ^ I q»v.
M 1m Anatman, ft ; M ^ i-e- U ^
without an ego, impersonality, different from soul
or spirit.
m m Artha, ^ reason, sense, purpose, is
probably a misprint for ; the Hua-yen uses
^ M ^ I also ^ is used for
M * Amra, Amalaka, Amrata. j 0 |g.
SS ; ^ ^ (or Jg or '^) % Amra, mango,
Mangifem indica ; Amalaka, Emblic myrobalan,
or Phyllanthus embUca, whose nuts are valued
medicinally ; Amrata, hog-plum, Spondias mangifera.
Also used for discernment of mental ideas, the ninth
of the nine kinds of jjj. |||. ^ (or J® or
^ should apply to Amra the mango, but the forms
are used indiscriminately. Cf. | |.
He ^ Aling- ; to embrace ; alingi, a small
drum ; a kind of ecstatic meditation. | | (or
Arjaka, ? Ocymum pilosum, a tree with white
scented flowers, said to fall in seven parts, like an
epidendrum, styled also (? fd) ^ # tif ^ 8 •
I I (^) Arista(ka), the soap-berry tree, Sapindus
detergms, Tfc -y, whose berries are used for
rosaries. Name of a bhiksu. | | ||5 Arya, | f Ij | ;
ill I; 1^1; I M I; i m \i I ®
I or % ; H 515 loyal, honourable, noble,
Aryan, ''a man who has thought on the four
chief principles of Buddhism and lives according
to them,” intp. by # honourable, and ^ sage,
wise, saintly, sacred. Also, uluka, an owl. | | PWf
Arhan, | ^ M 1 \ M ^ ^ Aryavarman,
of the ^^arvastivadin school, author of a work on
the Vaibhasika philosophy. [ 1 ( !) ^ i|5 Arya-
sena, a moiik of the Mahasanghikah. | j 1
Aryadasa, ditto.
B p-e I
limits, included.
Avantara, intermediate, within
1^ Au ! An exclamation, e.g. Ho ! Oh ! Ah 1
Also I ; jpg; | fg or | ® . The two letters a and
u fell from the corners of Brahma’s mouth when he
gave the seventy-two letters of Kharosthi, and they
are said to be placed at the beginning of the Brah-
minical sacred books as divine letters, the Buddhists
adopting ‘"Thus” (Evam) instead.
^ Bjt Avici, M (m) cf. I *. I I H ft. m ) ;
1 I I Abhisanibuddha, Abhisaihbodha ; realizing
or manifesting universal enlightenment ; fully awake,
complete realization. | [ g jg Abhimukti, probably
in error for Adhimukti, implicit faith, conviction.
I 1 (or J:b) I a Abhimukham, towards, approaching,
in presence of, tr. 3^ |ij. Abhimukhi, the sixth of
the ten stages -f* | i fi ^ Abhijit, ^ the
tenth Chinese stellar mansion, stars in Aquarius, j |
Sk Sk; I m I I; I mm ^ Avivartin, ^
No retrogression. MS;
Abhidharma. The sastras, which discuss Buddhist
philosophy or metaphysics ; defined by Buddha-
ghosa as the law or truth (dharma) which (abhi)
goes beyond or behind the law; explained by {.$
tradition, ^ surpassing law, incom-
parable law, m ^ comparing the law, direc-
tional law, showing cause and effect. The M M ^
or 51^ 1^ is the Abhidharma-pitaka, the third part
of the Tripitaka. In the Chinese canon it consists
0^ tk Mahayana treatises, /]% ^ H Hinayana
treatises, and ^ ^ those brought in during the
Sung and Yiian dynasties. The M M # ^ 11'
Abhidharma-kosa-sastra, tr. by Hsiian-tsang, is a
philosophical work by Vasubandhu refuting doctrines
of the Vibhasa school. There are many works of which
Abhidharma forms part of the title. M ^ ^
Abhicara. A hungry ghost. M M® ^ ; I I $5
(or ;^) ^ ; M # Abhicaraka, exorcism ;
an exerciser, or controller (of demons).
Asadha, | [ ^ ^ the fourth
289
EIGHT STROKES
month, part of June and July. Name of a monk.
Asadha, an Indian constellation comprising ^ and
if-, stars in Sagittarius. Ct ^ ^
W is iS Hi Aditya, the sons of Aditi, the
gods; Vanina; the sun; the sky; son of the
sun-deva.
H # n Apasmara, malevolent demons,
epilepsy, and the demons who cause it ; also I S
I i ; I ^ M j I ^ 1 «. I 1 # ; I I # ; I ^
I#; MU AbhaHvara(-vimana), the sixth of the
Brahmalokas ^ W 5^ of hght and sound (abha-
svara) and its devas, but it is better intp. as abhas,
shining and vara, ground, or splendid, the splendid
devas or heaven ; shown in the Garbhadhatu. Like
ojher devas they are subject to rebirth. Also (
-B m (or ^) ; M f f:i (;^) ; i i
(or ^ :JD ; I I M igc Apamarga, 4^ ^ ^
Achryanthes aspem. M 'ifi' Ababa, Hahava, the
only sound possible to those in the fourth of the
eight cold hells. | j |p. Bi ; | | ^ I ; I | |
fJ; _ I I I I; and ? I g
Apalala, ‘ not fond of flesh” (M. W.), a destroyer
by flood of the crops ; the naga of the source of
the river ^ubhavastu (Swat) of Udyana, about
which there are various legends ; he, his wife J:b
% /g, and his children were all converted to
Buddhism. | | (i^ ) i|5 (M) ^ ; I (or ,1)
(ot: MM M j ifi ; ^ ^ PUS Apramana-
bha, intp. as ^ g immeasurable light, the fifth
of the Brahmalokas. M S(5 IIP fE Aparagati, the
three evil paths, i.e. animal, hungry ghost, hell, but
some say only the path to the hells. M :
M _PE I j M fife I Avadana, parables, metaphors,
stories, illustrations ; one of the twelve classes of
sutras ; the stories, etc., are divided into eight
categories.
but also by || agate, tbe idea apparently
being derived from another form | | P|f
asvagarbha, horse matrix. Other forms are | | (or
St or I T# (or or jg) [ or ; If | | f [/
i I M fi Asvini. M. W. says it is the first of the
twenty-eight Nakshatras ; the eleventh of the
Chinese twenty-eight constellations, Hsii, ^ Aquarii,
a Equulei. | | ^ AMn, the twins of the Zodiac,
Castor and Pollux, sons of the Sun and Asvini ;
they appear in the sky before dawn riding in a golden
carriage drawn by horses or birds. [ ( H ^ ^ •
I \ \M W;
e ) ; I ® jf ; MI ^ Asvajit || 0 “ Gaining
horses by conquest.” M. W. Name of one of the
first five disciples and a relative of ^akyamuni ;
teacher of gariputra. | | || ; I I pM
% ^ Asvayuja. The month in which the moon
IS in conjunction with Asvini, 16th of the 8th
moon to 15th of the 9th ; it is the middle month
of autumn. | | (or g) ^ ^ b| q.y.
Asvaghosa. | | f.| ^ ; | ftl Asvakarna,
^ ^ the horse-ear mountains, fifth of the seven
concentric mountains around Sumeru.
Si ® j®
ancient kingdom near Karachi.
Atyambakela, an
I p Amogha. |
Amoghapa&, Kuan-yin with the noose.
m
M « (or Agantuka, any visitant, or
incident ; a visiting monk ; accidental.
AyurvMa, one of the Vedas, the science
of life or longevity, j [ (or Jf^) ^ Ayuta, variously
stated as a million or a thousand millions ; and a
i 1 I Q-s ten thousand millions.
FT (or pPf) Avahana, or Apattivy-
utthana, the calling of a monk or nun into the
assembly for penance, or to rid the delinquent
of sin. I I (PE) ^ 0 Adbhuta-dharma, miraculous
or supernatural things, a section of the canon recount-
ing miracles and prodigies.
Wl A-p'an, name of the “first” Chinese
Buddhist nun, of Lo-yang in Honan.
Pft!! ^ Asvattha-vrksa ;
^ ■fcbe Ficus religiosa. | [ ^ Asva, a
horse. 1 1 I ^ PE Asvamedha, the ancient royal
horse-sacrifice. | | (or ^ or Asman, a stone,
rock. I I I ^ Asmagarbha ; emerald, tr. by
it 15 Aruna, jS^ jg (or ;^) ^ ruddy, dawn-
colour, dawn, south, fire, Mars, etc. | M Aruria-
kamala, the red lotus. | | ] ^ J!g A red-coloured
incense.
H s a (m w m) Amogha, or Amogha-
vajra, pjif (or ^ or @) intp. ::^: ^ (^ PSij)
a monk from northern India, a follower of the mystic
teachings of Samantabhadra. Vajramati ^ij ^
is reputed to have founded the Yogacarya or Tantric
school in China about a.d. 719-720. Amogha suc-
ceeded him in its leadership in 732. From a journey
through India and Ceylon, 741-6, he brought to
China more than 500 sutras and ^astras ; introduced
a new form for transliterating Sanskrit and published
108 works. He is credited with the introduction of
p1
EIGHT STHOKBS
290
the Ullambana festival of All Souls, 15th of 7th moon,
V. He is the chief representative of Buddhist
mysticism in Gliina, spreading it widely through the
patronage of three successive emperors, Hsiian Tsung,
^Sl^ Tsung, who ga.ve hiin the title of ^ H ^
q,v., and Tai Tsung, wlio gave him the posthumous
rank and title of a Minister of >State. He died 774.
M M M or JE Agni, M (or B J’ire,
the fire-deva.
H llii Asita-rsi. [ | (or ^f) ; | K;
I (1) A rsi who spoke the Saddharma-
pundarika-sutra to Sakyamuni in a former incarna-
tion. (2) The aged saint who pointed out the Buddha-
signs on Buddhahs body at his birth.
(or Agastya, the star Canopus,
also intp. as lightning. | | 1 •fill One of the genii
in the Nirvana sutra, who stopped the flow of the
Ganges for twelve years by allowing it to run into
one of his ears.
M li (or Jbt) ^1 Abhirati, the eastern Pure
Land of Aksobhya.
PSj gipf A-va-ra-ha-kha, a spell
uniting the powers respectively of earth, water,
fire, air, and space. | | [i; jg ^ Avalo-
kitesvara, | I | | (or ^ #-) | j | ; | ^
\t ^ M MM ® ^ ® ^ M «
^ ^ 3. S i Aryavalokitesvara, Intp.
as Hi -jjh ^ or fg: Regard er (or Observer)
of the world’s sounds, or cries ” ; or ? Sounds that
enlighten the world Also Hj g ^ The
Sovereign beholder, a tr. of isvara, lord, sovereign.
There is much debate as to whether the latter ])art
of the word is svara, sound, or isvara, lord ; Chinese
interpretations vary. Of. fg
H H f B Raga, desire, emotion, feeling, greed,
anger, wrath ; and many other meanings ; derived
from to dye, colour, etc. | 1 ^ ; PlJ jtn or
Arka, or white flower, Aschpias (M. W. says Galo-
tropis) giganiea, Cf.^ m | | (or |g) ^
Arapacana, a mystical formula, v. Levi’s article
on arapacana, Batavian Society Feestbundel, 1929,
II, pp. 100 seq. I I ^ Arhan, arhat, lohan ; worthy,
venerable ; an enlightened, saintly man ; the
highest type or ideal saint in Hinayana in contrast
with the bodliisattva as the saint in Mahayana ; intp.
^ worthy of worship, or respect ; intp. as ^
arihat, arihan, slayer of the enemy, i.e. of mortality ;
for the arhat enters nirvana ^ not to be reborn,
having destroyed the karma of reincarnation ; he
is also in the stage of ^ no longer learning,
having attained. Also H i| ; | £ 1 ; 1 | or
m ; I m (or m) ^ ; m W, etc. ; cf. I ^ ; I
1 I I 1 ^ The direction leading to arhatship, by
cutting off all illusion in the realms of form and
beyond form. | | | ^ The fruit of arhat discipline.
Ill Oiie of the titles of Buddha, the Arhan
who has overcome mortality. | | ^ Arama, garden,
grove, pleasaunce ; hence sangharama, a monas-
tery with its gardens, yllso, | | ; 1 | ^ ; | ® M
or I I Arada Kalaina, next. Also
the Atata or Hahava cold hells. [ | ^ 'M W,.
Alara- or Arada-Kalama, the rsi to whom Sakya-
muni went on leaving home ; another was Udraka
Ramaputra ; they had attained to the concept of
nothingness, including the non-existence of ideas.
Other forms are M M H ® ; M ^ ^ ® J
\mm; \mmm; immm s # ^ it.
I I p Raja, a king. | | | ^ Raja-dhatu, a
dominion ; kingdom.
|5J m m xlgara, a house, dwelling, receptacle ;
tr. and used in the sense of an organ, e.g. the ear
for sound, etc.
N" # # Ajita, V. i ii [. I I I (or H)
(or dk) ^ H ; Pi? ^ ^ Ajita Kesa Kambalin,
the unyielding one whose cloak is his hair. One
of the six Tirthyas, or Brahminical heretics, given
to extravagant austerities ; liis doctrine was that the
happiness of the next life is correlative to the suffer-
ings of this life, j | /d Agni, fire, v. | Also
Agni or Akni, name of a kingdom . . . north of
lake Lop”. Eitel. | | ( |) ^ or pg Agnidatta,
name of a king. | | §1 iiU Ajivika, or Ajivaka,
One who lives on others, i.e. by improper
means ; an improper livelihood (for one in orders).
V. ^ Ann ; and used for Anavatapta,
infra. | | (^ # H IS H) # S Aiiuttara-samyak-
saihbodhi ; or Anubodhi. Unexcelled complete
enlightenment, an attribute of every Buddha ; tr. by
J: IE Jt IE ^ jE the highest
correct and complete, or universal knowledge or
awareness, the perfect wisdom of a Buddha, om-
niscience. j I IB P£ Anuruddha, son of Amrtodana,
and cousin german ” to Sakyamuni (Eitel) ;
not Aniruddha ; cf. piij ijj. | | $ 115 ^ Anustubli ;
I I M W Ann Kuanyin, the twentietli of
the thirty-three forms of the '' Goddess of Mercy ”,
seated on a rock scanning the sea to protect or save
voyagers. | I ii ; M ^ (or ^1) ^
Anavatapta, a lake in Jambudvipa, north of the
Himalayas, south of ^ |lj Gandha-madana, de-
scribed as about 800 li in circumference, bordered
291
EIGHT STROKES
by gold, silver, precious stones, etc. It is said to
be tbe source of the four great rivers : east, the
Ganges out of a silver ox mouth ; south, the Indus
out of that^of an elephant; west, the Oxus ; and
north, the Sita, said to be the Yellow Eiver. Eitel
has the Brahmaputra, Ganges, Satadru (or Sutlej),
and the Oxus ; but there is confusion in the records.
The Dragon-king of this lake became a bodhisattva
and is exempt from the distresses of the other seven
dragon-kings. The 1 | | fif are the mountains
north of the lake.
m 15 Aya, approach, drawing near; | | ^
Ayana has the same meaning, but is intp. by ||
to contemplate, look into. | [ (or fg Aya-
tana, seat, abode, intp. by X ^ entrance, or
place, i.e. the sadayatanas, six entrances or places
of sense-data, or sensation; v. X A- I 1 ®
(or I^J) ^ Hayagriva, the horse-head Kuan-yin.
I I IS a Ayamukha, Hayamukha, an ancient
kingdom in Central India.
chandas, a metre of two lines each in 8 + 8 syllables ;
also M H ^ t|5 ^ .
Raksasa, | 1 ill] ^ demons, evil
spirits ; raksasi are female demons, but are also
said to be protectresses, cf. ^ X
Avakan, Vakhan, Khavakan;
Wakhan, an ancient kingdom on the borders of
the present Afghanistan, described by Hsilan-tsang as
200 li south-east of Badakshan. Also | [ ;
m I 1-
P^ Asaclha is a double naksatra (two
lunar mansions) associated with stars in
Sagittarius ; tliis form is said to be Purvasadha
and is intp. as i.e. stars in Corvus, but these stars
are in the Indian constellation Hasta, the Hand,
which may be the more correct trans-literation ; cf.
I PB* I I Asadhya, incurable.
PSf Asoka, I ito ; I or or
U) Grandson of Candragupta (Sandrokottos),
who united India and reached the summit of his
career about 315 b.c. ilsoka reigned from about
274 to 237 B.c. His name Asoka, free from care,”
may have been adopted on his conversion. He is
accused of the assassination of his brother and
relatives to gain the throne, and of a fierce tempera-
ment in his earlier days. Converted, he became the
first famous patron of Biiddliism, encouraging its
development and propaganda at home and abroad,
to which existing pillars, etc., bear witness ; his
propaganda is said to have spread from the borders
of China to Macedonia, Epirus, Egypt, and Cyrene.
His title is Dharmasoka ; he should ])e distinguished
from Kalasoka, grandson of Ajatasatru. Cf. | | ftp ®,
I I Ufp {$., etc. I I H/P Ilf The name of a tree under
which the mother of the Buddha was painlessly
delivered of her son, for which Chinese texts give
eight different dates ; the Jonesia asoka ; it is also
called ^ flj X Vrksa.
M (^) Ajfiata-kaundinya, pP} ^
^ im one of the first five disciples of Sakyamuni,
said to be the first to realize the Buddha-truth.
Ajnata, his designation (i.e. recognized or confessed),
is intp. as B Having known and Not
knowing, or knowledge of non-existence. Or perhaps
for Ajhatr, confessor. Kaundinya, his surname, is
said to mean a '' fire holder ” from the early fire-
wmrship of the Brahmins
^ Aiju, V. pel I I Pt PH Anuetubh-
Aranya ; from, aranya, “ forest ” ; | | | ^
aranyaka, one who lives there. Intp. by ^
no sound of discord; KJ ^ shut in and quiet;
Ig far removed ; ^ ^ uninhabited and still ;
a lonely abode 500 bow-lengths from any village.
A hermitage, or place of retirement for meditation.
Three kinds of occupants are given : ^ I I I I
Dharma-a., meditators on the principle of inactivity,
or letting Nature have its course ; ® ^ | 1 1 1
Matafiga-a., those who dwell among the dead, away
from human voices ; I® P6 1 1 | | Danclaka-a.,
those who dwell in sandy deserts and among rocks
(as in the ancient Deccan). Other forms are : | I ^
or a ; 1 1 K or PS ; \ ^ ^ ov M ^
isj « a Asu-citta, daughter of Ajatasatru,
king of Magadha, noted for her wisdom at 12 years
of age. .
M Angiras, one of the seven deva-rsis
born from Brahma’s mouth, shown in the Diamond
Court of the Garbhadhatu, red coloured, holding
a lotus on which is a vase; in Sanskrit the planet
Jupiter. A title of the Buddha. Also H ^ l&P
pnj (or*|^)^i S Ajitaihj aya, invincible,
a charm for entering the meditation on invincibility.
Cf. PI
M A^vattha, a tree, the Ficus religiosa,
or hodhi-tree, called also the ^ |p no-sin tree,
EIGHT STROKES
because whoever goes around it three times is rid
of sin. Also I M ffi ; | {i-
! I "nli Aisvarihas, a tlieistic school of Nepal,
which set up xldi-Bucldha as a supreme divinity.
the meaning and implications of the Alaya-vijnana.
It may also be termed the unconscious, or unconscious
absolute, out of whose ignorance or unconsciousness
arises all consciousness.
w a A Mnd of hungry ghost ; 1 connected
with Asanayuka.
mmM Alaya, an abode, resting-place (hence
Him^aya, the storehouse of snow), intp. as ^
non-disappearing, perhaps non-melting, also as ^
store. Other forms are [ fJj (or 55, or |]5 ;
also 18 or 55 515 • Any of these terms is used in
abbreviation for Alaya-vijnana. | | | The
alaya heresy, one of the thirty heretical sects named
in the 0 *6? chapter 1, that the alaya
is a sort of eternal substance or matter, creative
and containing all forms ; w^hen considered as a
whole, it is non-existent, or contains nothing ; when
considered ''unrolled’’, or phenomenal, it fills the
universe. It seems to be of the nature of materialism
as opposed to the idealistic conception of the Alaya-
vijnana. 1 1 1 m xilaya-vijnana. " The receptacle
intellect or consciousness ” ; " the originating or
receptacle intelligence”; "basic consciousness”
(Keith). It is the store or totality of consciousness,
both absolute and relative, impersonal in the whole,
temporally personal or individual in its separated
parts, always reproductive. It is described as
H the fundamental mind-consciousness
of conscious beings, which lays hold of all the experi-
ences of the individual life ; and which as storehouse
holds the germs ^ of all affairs ; it is at the root
of all experience, of the skandhas, and of all things
on which sentient beings depend for existence.
Mind is another term for it, as it both stores and
gives rise to all seeds of phenomena and knowledge,
it is called 7^ original mind, because it is the
root of all things ; ^ ||| inexhaustible mind,
because none of its seeds (or products) is lost ; m
manifested mind, because all things are revealed in
or by it ; ^ ^ seeds mind, because from it
spring all individualities, or particulars ; 0f 0c III
because it is the basis of all knowledge ; ^ ^
because it produces the rounds of mortality, good and
evil karma, etc. ; fA # SI or M that which
holds together, or is the seed of another rebirth,
or phenomena, the causal nexus ; ^ the
prime or supreme mind or consciousness ; ^ ^
abode (of) consciousness ; H unsullied con-
sciousness when considered in the absolute, i.e. the
Tathagata ; and |f A ll, as the last of the eight
vijnanas. There has been much discussion as to
mWiS-m Avatara, descent or epiphany,
especially of a deity ; but intp. as ^ J:. peerless
and A to enter, the former at least in mistake for
anuttara. | | 515 ^ Abhayagiri, Mount Fearless,
in Ceylon at Anuradhapura ; in its monastery a
broad school of the Sthavirah arose.
W li& E Rupya, silver. [ | ^ Aruna, a
mountain in the Punjab said formerly to fluctuate
in height.
pq ilk S Ayodhya, | | |Sg ; |W ^ M capital
of Kosala, headquarters of ancient Buddlxism, the
present Oudh, Lat. 26° N., Long. 82° 4 E.
Acintya, beyond conception,
^ s m-
Younger brother of x4.soka ; he is
said to have reigned for seven days and then resigned
to Asoka, but cf. Mahendra under
n mm m The land wh ere all goes smoothly
along (a-lu-lu) at will ; idem | | |.
Translit. aha, agJia, etc. | | ^ Akasa,
the sky Space, the air, ether, atmosphere. [ |
Agha, but may be Akasa ; it has two opposite inter-
pretations, substantial and unsubstantial, the latter
having special reference to the empyrean, j | ^ ;
1 I ; 1 ^ A flash in the east, the lightning
god; the term is defined as ||g not solid,
liquid, Sanskrit aghana(m). | | g A physician,
a healer, probably should be | | § xigadarii ;
especially Bhaisajyaraja, the King of Medicine, or
Healing. [ | jS (^) Akanistha, not the least,
i.e. the highest, or eighteenth of the heavens of form,
or Brahmalokas ; also | | | (or gip) Pp or f £ ;
i I ; 1 I B B (e®) pt ; - p-t
3^ (^) Ajita, ipE fg 0 invincible, title of
Maitreya; and of others. Also | (or jg, [ifjj,
or nf ) 1 ; \& mi \n iS.
w m f ij 115 Acarya,^ (M) M ^ or 51 ;
I ^ J I ffi M or 55 spiritual teacher, master,
preceptor ; one of I£ correct conduct, and able
to teach others. There are various categories, e.g.
293
EIGHT STEOKES
!
1
ffi ^ I I I '^1*0 IIS'S charge of novices ; ^ ^
I I I a teacher of the discipline ; ^ ^ | | | of
duties ; ® | | | of the scriptures ; ^ jh [ [ [
the master of the community. | | (n or ;
I ^ M Acala, Immovable, the name of Aryacala-
natha ^ ^ PJ the one who executes the
orders of Vairocana. Also, a stage in Bodhisattva
development, the eighth in the ten stages towards
Buddhahood. | | Name of a mountain.
M ^ P'S M ^Ij S Aviddhakarna, un-
pierced ears, name of an ancient monastery near
Benares ; “ near Yodhapatipura ” (Eitel).
m M Ana, ^ 515 inhalation, v. ( | ^ 5^.
i I Anatha, protector-less. \ ] | g Anatha-
pindada, a wealthy elder of ^ravasti, famous for
liberality to the needy, and his gift of the Jetavana
with its gardens and buildings to the Buddha, cf.
|£. His original name was ^ ^ Sudatta and his
wife’s kli ^ ViAakha. | | -^ (or gil-) ; | | Ijm ^
(or Anagamin, the ^ non-coming, or if; jg
non-returning arhat or saint, who will not be reborn
in this world, but in the riipa and arupa heavens,
where he will attain to nirvana. 1 I I 1^ One who
is aiming at the above stage. | | | ^ The third
of the [Zg Jg; four fruits, i.e. the reward of the seeker
after the above stage. | I ^ S -fg xAryava-
lokitesvara, a title of Kuan-yin, v. | |if . | | # ;
11## (or mi 1 ^ (or M) m ffkl (or
JM. 3^ (or # m Aniriiddha, unrestrained/'
tr. by ^ unceasing, i.e. the benefits resulting
from his charity ; or IS ^ able to gratify
every wish and without desire. One of the ten
chief disciples of Buddha ; to reappear as the Buddha
Samantaprabhasa ; he was considered supreme in
^ 0B: deva insight. Cf. j5iij . | | ( m) ;
^ ^l ^ (or |5j[5) ifi ^15: Anapana, breathing,
especially controlled breathing ; ana is intp. as
exhaling and apana as inhaling, which is the opposite
of the correct meaning ; the process is for calming
body and mind for contemplation by counting the
breathing. 1 1 ^ spell for healing sickness,
or charm for preventing it ; others of similar title
are for other saving purposes. | 1 ^ # (or m Ig)
Anasrava, free from mortality and its delusions.
The Arbuda hell, cf.
H Vi- Aparagodana ; apara,
west ; godana, ox-exchange, where oxen are used as
money ; the vrestern of the four continents of every
world, circular in shape and with circular-faced
people. Also © pg ai_aiL ;g ip. Cf. ||. | | Jg
^ SiS J® ^ Apatti-pratidesaua, confession.
n Agada, v. 1 ^ [?g. 1 | ^ Adana, intp.
by ^ holding on to, maintaining ; holding together
the karma, good or evil, maintaining the sentient
organism, or the germ in the seed or plant. It is
another name for the alaya-vijhana, and is known
as the I I 1 adanavijhana.
® I I H @1 iW if Apratihata, irresistible,
unaffected by. | | | iff ^ Aparajita, name of
a yaksa ; also | ^ j ^ ^ ; | ^ ^ g ^ .
as a symbol of invincibility it is written | J|
mm Avam. “A” is tbe Vairocana germ-word
in the Garbhadliatu, “ Varii ” the same in the Vajra-
dhatu, hence Avam includes both. [ j ^ p-^ ^
A-varh-ram-ham-kharn, is the highest formula of
the ■= Shingon sect ; it represents all the five
elements, or composite parts of Vairocana in his cor-
poreal nature, but also represents him in his or
spiritual nature ; cf. |SJ etc., and H Arapacana.
m Aksobhya, I®! ^ f| ; [ffij ^ ^ ; [S^ ^
.H 515 unmoved, imperturbable ; tr. t M Wj
also M ^ H free from anger, according
to his Buddha-vow. One of the Five Buddhas, his
realm Abhirata, Delightful, now being in the east,
as Amitabha’s is in the west. He is represented
in the Lotus as the eldest son of Mahabhijnabhibhti
iz M, ^ and was the Bodhisattva ? Jnanakara
^ W before he became Buddha ; he has other
appearances. Aksobhya is also said to mean
100 vivaras, or 1 followed by 17 ciphers, and a
I I I is ten times that figure.
H 1k Ajatasatru, | | ; I [ ^ fg UHj ^ ;
^ “ Enemy before birth ” ; a king of Magadha
whose father, Bimbisara, is said to have sought to
kill him as ill-omened. When grown up he "killed
his father and ascended the throne. At first inimical
to Sakyamuni, later he was converted and became
noted for his liberality ; died circa 519 b.c. Also
called '' Broken fingers " and Ksemadar&i, His
son and successor was Udayi ; and a daughter was
? Asii-dhara. According to a Tibetan legend an infant
son of Ajatasatru was kidnapped, or exposed, and
finally became king of Tibet named Sa-khri-btsan-po.
1 I ^ Acarya, acarin, v.
jS (p^S) Anicchantika, without desire,
averse from, i.e. undesirous of nirvana.
^ (or ^ (or ^ p^) Atharvana,
'f^ Atharva Veda.
EIGHT STBOKES
Yarsa,
294
^ Ananda, | H pg ; intp. by ^ Joy ;
soil of Dronoclana-raja, and younger brother of
Devadatta ; lie was noted as the most learned
disciple of Buddha, and famed for hearing and
remembering his teaching, hence is styled ^ ^ ;
after the Buddha's death he is said to have compiled
the sutras in the Yaibliara cave, v. where the
disciples were assembled in Magadha. He is reckoned
as the second patriarch. Anandabhadra and Ananda-
sagara are generally given as two other Anandas,
but this is uncertain. [ | | ^ X A yaksa, called
IVhite Teeth. i | | S Anandapura, a place
given by Eitel as north-east of Gujerat ; ‘Hhe
present Barnagar, near Kurree,'’ which was “ one
of the strongholds of the Jain sect ’h
1*1 » it ic Avaivartika, Avivartin, Apari-
vartya, ^ One who iieA^er recedes; a bodhi-
sattva wlio, in his progress towards Buddhahood,
never retrogrades to a lower state than that to which
he has attained. Also i M I h i '111 4® I*
W Hi 15 Arjuna, white, silvery ; the tree
Terminalia arjuna ; part of the name of
M ^ Nauarjuna q.v. Also
a ! I ; « * W W.
H M je i! Atyantika, final, endless, tr. by
^ ^ to ov at the end, e.g. no mind for attaining
Buddhahood; cf. p.
Adara
hands, palms together.
W B M M Akulakara , disturbing,
upsetting ; name of a wind.
^ [ to salute with folded
# Avici, lit; I I qg; I I M; the
last and deepest of the eight hot hells, where the
culprits suffer, die, and are instantly reborn to v
suffering, without interruption |if| ffg . It is the
I 1 (!) nil or the j i fA fill hell of unin-
termitted scorching; or the | | fili hell of
unintermitted wailing ; its wall, out of which there
is no escape, is the j j :A:
Rain ; to rain. | ^ To pray for
rain. | :^ ® ; | [f$ ; | Varsas ; varsavasana ;
the rains, the rainy season, when was the summer
retreat, v. ^ | ^ To rain down (celestial)
flowers. I ^ The disciples of g fp Varsya,
i.e. Varsaganya, a leader of the Sarikhya school*.
P3 Mia, blue, dark-coloured ; also green, black, or
grey ; clear, | An unperturbed mind. | ^ The
mother of Maudgalyayana in a former incarnation,
noted for her meanness. | fSf b fra The blue, or
clearTiver, Vahksii, Yaksu, the Oxus. | g Blue-eyed.
! il Utpala, V. ® Blue lotus. | |g ^ P|i] The
blue-faced raja, protector of Buddhism, king of the
yaksas, with open mouth, dog’s fangs, three eyes,
four arms, wearing skulls on his head, serpents on
his legs, etc. | gg ; I H The blue-head,
or blue-neck Kuan-yin, the former seated on a cliff,
the latter with three faces, the front one of pity,
the side ones of a tiger and a pig. | ^ Blue (or
green) demons wvho abuse the sufferers in Hades,
j f| Blue or Green dragon.
Not ; un- ; without, apart from ; wrong.
Neither three nor one ; a
Then-Yai phrase, that the ^ 4* or noumenon,
phenomenon, and niadhya or mean, are three aspects
of absolute truth, but are not merely three nor
merely one ; idem the H m three powers, i.e.
dharmakaya, wisdom, and nirvana.
.. Apart from the two categories of
matter and mind ; v. 0 6 0 *.
m A Not-men, not of the human race, i.e. devas,
kinnaras, iiagas, maras, raksas, and all beings of
darkness ; sometimes applied to monks who have
secluded themselves from the world and to beggars,
i.e. not like ordinary men.
Not arising directly from the mind,
which is the sixth sense, but from the other senses.
^ % An imaginary and not factual metaphor,
one of the eight forms of comparison
A vessel unfit for Buddha or Buddhism,
e.g. a woman’s body, which is unclean, v. Lotus Sutra
^ ^ chapter
^ A Not devas, i.e. asuras, v.
Those who do not learn Buddha-truth,
hence [ | -g: ^ is a Avorld of such.
The unestablished, or undetermined ;
that v'Mch is beyond terminology. | | | ^ The
doctrine of J | J ^ p the bhutatathata, the
absolute as it exists in itself, i.e. indefinable, con-
trasted with the absolute as expressible in words
and thought, a distinction made by the
295
EIGET-NIXE STROKES
Anitya, H ^ impermanent, transient,
illusory, as evidenced by old age, disease, and death!
I I ^ ^ ^ Impermanent, suffering, empty,
non-ego — such is life.
Apart from mind, without mind, beyond
mentation.
^ . Apart from mind there is no
Buddha ; the positive statement is ^ ^ (H
this mind is Buddha.
. . M )& According to the orthodox or
teaching sects, not to discriminate, or reason out;
according to the Cli'an sect, to get rid of wrong
thoughts (by freeing the mind from active operation).
^‘if Non-sentient objects such as grass, wood,
earth, stone. | | ^ The insentient become
(or are) Buddha, a tenet of the [g i.e. the doctrine
of pan-Buddha.
# ifi Beyond the condition of thinking or
not-thinking, of active consciousness or unconscious-
ness ; an abbrev. for I I # # ?C or V.
# m m- The ^ or degree of meditation of this
name leads to rebirth in the arupa heaven ; which
is not entirely free from distress, of which it has
A ^ eight forms.
Not to be cut off, i.e. active or passive
nirvapa (discipline); one of tbe H M iff-
# H# Untimely ; not the proper, or regulation
time (for meals), which is from dawn to noon ;
hence | j ^ to eat out of hours, i.e. after noon.
^ % Abhava. Non-existent, not real. | ; | ^,
^ ^ SE M) Naivasamjhanasamjnayatana,
# SE # # ^ heaven or place where there
is neither thinking nor not-thinking ; it is beyond
thinking ; the fourth of the H ^ immaterial
heavens, known also as the ^ H 5c*
•fir Neither existing nor empty ;
neither material nor immaterial : the characterization
of the bhfitatathata (in the Pf gi Iff), i.e. tlie onto-
logical reality underlying all phenomena. In the
light of tliis, though tlie plienomenal has no reality
in itself 0^ the noumenal is not void 0^
Death by accident said not to be deter-
mined by previous karma ; a sudden, unnatural,
accidental death.
The Buddha's
not considered as real, v.
'' extinction
next.
or death
The doctrine that the Buddha
was not really born and did not really die, for he
is eternal ; resembling Docetism.
Arupa, formless, i.e. without rupa, form,
or shape, not composed of the four elements. Also
the four skandhas, | 1 H |^, excluding rupa or
form, i I if). Neither matter nor mind, neither
phenomenal nor noumenal ; the triple division of
all things is into -fe, and ^ 0^ phenomenal,
noumenal, and neither.
in
Not bodhisattvas, those who have
not yet inclined their hearts to Mahayana.
# it Wrong ways, heterc-dox views, or doc-
trines.
^ ^ H 5^
or m r. #
A Not to eat out of regulation hours, v.
\ m I-
^ a n Neither black nor white
karma, karma which does not affect metempsychosis
either for evil or good ; negative or indifferent karma.
Connect, bind, involve ; is,
think of, be drawn to.
are.
9v NINE STROKES
I it 'T o
one to become a dragon, hibernate in the deep,
prolong one’s life and meet Maitreya, the Messiah.
#lc Suddenly, on the point of. | jS Gana- Protect, ward, guard ; guarantee. | ®
pati, V. fg. The guardian general of the region.
The naga meditation,, which enables Convenient, convenience ; then, so ; easy ;
To believe in and entrust oneself to tbe
The pearl of faith ; as faith purifies
the heart it is likened to a pearl of the purest water.
Triratna
NINE STROKES
cheap. I Jlj Convenient and beneficial; to urinate
or evacuate the bowels; a latrine. | A mere
turn, i.e, immediate and easy. | ^ (or ^ or frh)
a I Vyanjana, ^‘ making clear, marking,
distinguishing,” M. AV. a ''relish”; intp. by jSC
a mark, sign, or script which manifests the meaning ;
also 5^ a taste or flavour, that which distinguishes
one taste from another.
, ^ Common, ordinary, usual, vulgar. [ A
Grhastha, an ordinary householder ; an ordinary
man ; the laity. ] ^ Common dust, earthly pollution.
I Of ordinary appearance, e.g. the laity. | ^ The
common commandments for the laity. | The
popular idea of the ego or soul, i.e. the empirical
or false ego composed of the five skandhas.
This is to be distinguished from the true ego ^ ^
or ^ the metaphysical substratum from which
all empirical elements have been eliminated ; v.
A A i ti 1 ^ Common or worldly
wisdom, which by its illusion blurs or colours the
mind, blinding it to reality. | gfc The common
run or flow. 1 1® ; i& it Common principles, or
axioms ; normal unenlightened ideas, in contrast
with reality,
fg Sraddha. Faith ; to believe ; belief ; faith
regarded as the faculty of the mind which sees,
appropriates, and trusts the things of rehgion ; it
joyfully trusts in the Buddha, in the pure virtue
of the Triratna and earthly and transcendental
goodness; it is the cause of the pure life, and the
solvent of doubt. Two forms are mentioned : (1)
Adhimukti, mtuition, tr. by self-assured enlighten-
ment. (2) &addha, faith through hearing or being
taught. For the Awakening of Faith, Sraddhotpada,
V. ® M
flC To believe in and submit oneself to.
® w To believe in and look up to.
It u ^raddhabala. The power of faith ;
one of the five bala or powers.
® $ The receptivity and obedience of faith ;
to believe and receive (the doctrine). | | ^
In faith receive and obey, a sentence found at the
end of sutras.
«± Upasaka, M ^ ^ a male devotee, wko
remains in the world as a lay disciple. A bestower
of alms. Cf.
'B iK Upasika. A female devotee, who remains
at home. Cf.
m /X. Sindhu, Sindh, Scinde, ^ ^ the country
of 1 I the Indus, one of the " four great rivers ”.
Sindhu is a general name for India, but refers
especially to the kingdom along the banks of the
river Indus, whose capital was Vichavapura.
The merit of the believing heart ; the
power of faith.
B 't' A believing mind, which receives without
doubting.
In Faith-patience, faith-endurance ; (1) To
abide patiently in the faith and repeat the name
of Amitabha. (2) To believe in the Truth and attain
the nature of patient faith. (3) According to T'ien-t'ai
the Jgl] ^ meaning is the unperturbed faith of the
Bodhisattva (that all dharma is unreal).
IS ^ Faith and wisdom, two of the;
jg jpC Faith and morals, i.e. the moral law, or
commandments ; to put faith in the commandments.
Faith, regarded as a hand grasping the
precious truth of Buddha,
//Ui Almsgiving because of faith; the gifts
of the faithful.
^raddhendriya. Faith, one of the five
roots or organs producing a sound moral life.
To believe and rejoice in the dharma ;
the joy of believing.
B 7K Faith pure and purifying like water.
Inij iMjh The ocean of faith ; the true virtue of
the believing heart is vast and boundless as the
ocean.
NINE STROKES
IB ^ il Firm faith in the Triratna as 5® previous body, or incarnation. I ^ ^ Wi
revealing true knowledge : one of the 7 ^ 3® fi Discontinuons function, though seemingly continuous,
e.g. a Catherine-wheer^ or torch whirled around.
IS m
merits).
The treasury of faith (which contains all
m w Believing action ; faith and practice.
Action resulting from faith in another’s teaching,
in contrast with ^ ff action resulting from direct
apprehension of the doctrine ; the former is found
among the ^ i.e. those of inferior ability, the
latter among the fij i.e. the mentally acute.
iB Faith and interpretation, i.e. to believe
and understand or explain the doctrine ; the
dull or unintellectual believe, the intelligent interpret ;
also, faith rids of heresy, interpretation of ignorance.
I I ® Faith, interpretation, performance, and
evidence or realization of the fruit of Buddha’s
doctrine.
IB Fo believe and obey.
IS § Faith as the first and leading step.
The drum or stimulant of faith.
gl To risk ; rash ; counterfeit ; introduce.
I Bodhi. I I ® ^ Bodhicitta, the enlightened
mind, idem ^ ^ | 1 il fl li|i Bodhisattva.
Cf. ^
^IJ Pattern, rule ; then, therefore. [ ^jj To play ;
a form of play.
m To shave. | J] A razor. | To ^shave
the head. | ^ To shave the hair, following Sakya-
muni, who cut off his locks with a sharp sword or
knife to signify his cutting himself off from the world.
wi Purva. Before ; former, previous ; in front.
1 ifi: ; 1 ^ Former life or lives, j ^ Former,
intermediate, after. | A preceding Buddha ; former
Buddhas who have entered into nirvana. | ^ The
front hall, or its front part. [ 0 Previous impure
conditions (influencing the succeeding stage or stages).
1 jE ^ ill Pragbodhi, V. A mountain in Magadha,
reported to have been ascended by Sakyamuni
before his enlightenment, hence its name. |
To cut, slash ; translit. la, ra, ya. j ^ gg
Yasti, pole, staff, stick, intp. flagpole. | (or
M) M W Laguda, a staff, stick. | ^ cf. lii,
Ratna, precious thing, jewel, etc. \ I P M Batna-
^ikhin, cf. P , the 999th Buddha of the preceding
kalpa, the second of the Sapta Buddha.’’ Eitel.
11 'fte H Ratnakara, a '' jewel-mine, the ocean ”
(M. W.), intp. jewel-heap; name of a Buddha
and bodhisattva ; the 112th Buddha of the present
kalpa ; also of '' a native of Vaisali, contemporary
of Sakyamuni”. | ^ ; Rajas, atmosphere,
vapour, gloom, dust, dirt, etc. ; intp. dust, minute ;
also hatred, suffering.
Imperial commands,
commands of the Buddha.
The sovereign
^ Brave, bold, courageous, fearless. | S IS
Bold advance, or progress. 1 J® ^ ^ Pradhanasura,
a bodhisattva now in Sakyamuni’s retinue.
Shooting plants ; a comet. | ^ tp Pusya ;
foam ; a lunar mansion, i.e. the three arrow stars
in the ^ constellation of which S Cancri is one.
IK; 1 ; \ mm; mm; m Buddha ;
intp. by ^ and ^ q.v. j {hu ^ Bhagai, a city
south of Khotan with a Buddha-statue which exhibits
all the ” laksanani, or thirty-two signs, brought
there from Cashmere.” Eitel.
Daksina, south ; translit. ndm, and as a suffix
intp. as meaning plural, several, i.e. more than three.
T ^ The three modes of ^akyamuni’s
teaching as expounded by the teachers south of the
Yangtze after the Chfl dynasty a.d. 479-501. (1) The
^ gradual method, leading the disciples step
by step to nirvana. (2) The ^ | immediate method,
by which he instructed the bodhisattvas, revealing
the whole truth. (3) The ^ ^ undetermined
method, by which the teaching is adapted to each
individual or group.
Southern India.
The Southern sect, or Bodhidharma School,
divided into northern and southern, the northern
imder ^ ^ Shen-hsiu, the southern under
Hui-neng, circa a.d. 700, hence | 4b ^
Ql
NINE STBOKES
298
Of the mind, mental, i.e. all things are
mental, and are not apart from mind. ] ] BP
I I iK) The identity of mind and Buddha,
mind is Buddha, the highest doctrine of Mahayana ;
m m The Southern Collection, or Edition, of
the Chinese Buddhist Canon, published at Nanking
under the reign of T'ai Tsu, the first emperor of the
Ming dynasty, who reigned a.d. 1368-1398.
fr Daksinayana. The course or declination
of the sun to the south ; the half-year in which
it moves from north to south ; a period of six months.
^ I® p|5 IS ^ Jambudvipa.
One of the four continents, that situated south
of Mt. Meru, comprising the world known to the
early Indians. Also | | ; 1 nli-
Nan-yang, a noted monk who had
influence with the T'ang emperors Su Tsung and
Tai Tsung, circa 761-775.
iti
BP To draw up to, or near ; approach ; forth-
with ; to be; i.e. alias; if, even if; ^ It
is intp. as ^ united together ; ^ H not two,
i.e. identical ; ^ not separate, inseparable.
It resembles implication, e.g . the afflictions or passions
imply, or are, bodhi ; births-and-deaths imply, or
are, nirvana ; the indication being that the one is
contained in or leads to the other. TTen-t'ai has
three definitions : (1) The union, or unity, of two
things, e.g. ^ and ^ Ji, i.e. the passions and
enlightenment, the former being taken as the
form, the latter spirit, which two are inseparable ;
in other words, apart from the subjugation of the
passions there is no enlightenment. (2) Back and
front are inseparables ; also (3) substance and
quality, e.g. water and wave.
BP t The via media is that which lies between
or embraces both the § and the jg, i.e. the void,
or noumenal, and the phenomenal.
IP * EP @ The identity of phenomena with
their underlying principle, e.g. body and spirit are
a unity ; | | flff ^ approximates to the same
meaning that phenomena are identical with reality,
e.g. water and wave.
IP# Immediately to obtain, e.g. rebirth in
the Pure Land, or the new birth here and now.
southern came to be considered the orthodox
Intuitional school The phrase [
Southern immediate, northern gradual refers
to the method of enlightenment which separated
the two schools.
^ iJj Southern hill, name of a monastery
which gave its name to 5^ Tao-hsiian of the
T'ang dynasty, founder of the # school.
The southern quarter ; south. | \ {^ M
Southern Buddhism in contrast with 4t northern
Buddhism. | ( |) (ifc The Southern Pure
Land to which the dragon-maid went on attaining
Buddhahood, cf. Lotus Sutra.
Nan-chHian, a monk of the T‘ang dynasty
circa 800, noted for his cryptic sayings, inheritor
of the principles of his master, Ma Tsu ^ ffl,.
S » S .W Oj Malayagiri, ‘‘ the
Malaya mountains in Malabar answering to the
western Ghats ; a district in the south of India.
M. W. A mountain in Ceylon, also called Lanka.
Namah ; Pali : Namo ; to submit
oneself to, from to bend, bow to, make obeisance,
pay homage to ; an expression of submission to
command, complete commitment, reverence, devo-
tion, trust for salvation, etc. Also written | ^ ;
I ^ ; I ’It ; 15 M (or ;ii or Jigi) ; a ^ (or
B) ; S15 # ; ft ^ (or ^ Jft (or M)> etc.
It is used constantly in liturgy, incantations, etc.,
especially as in Namah Amitabha, which is the
formula of faith of the Pure-land sect, representing
the believing heart of all beings and Amitabha's
power and will to save ; repeated in the hour of
death it opens the entrance to the Pure Land, | [ ;
I I H ^ I devote myself entirely to the Buddha,
or Triratna, or Amitabha, etc. | ) Masters
of Namah, i.e. Buddhist or Taoist priests and
sorcerers.
m Southern Lara ; Malava, an ancient
kingdom in Central India ; headquarters of heretical
sects, in the present Malwa. | was Valabhl,
in Gujarat.
299
NINE STKOKES
the negative form is 0 0 ff, no mind no Buddha,
or apart from mind there is no Buddha ; and all
the living are of the one mind. | | ^ To remem-
ber, or call upon, Amitabha Buddha within the heart,
which is his Pure Land. '
BP a# Immediately, forthwith.
in ^ iP ^ All things, or . phenomena, are
identical with the void, or the noumenon.
BP m BP * Both form and mind are identical,
e.g. the Pure Land as a place is identical with the
Pure Land in the mind or heart — a doctrine of the
Pure-land or Jodo sect.
IP ^ iP HP 4* All things are void,
or noumenal, are phenomenal, are medial, the three
meditations H fS of T'ien-t'ai.
BP # The doctrine of the Shingon ^ g* sect that
the body is also Buddha ; in other words Buddha is
not only g|] mind, but body ; hence | \ ;
I I ^ ^ body is to become (consciously)
Buddha by Yoga practices.
m m Identity and difference, agreement and
disagreement.
BP m Identity and difference.
Alas ! mourn, -svail. I ^ | ^ Pity for
one in misery. | Ai ya ! an exclamation of pain,
or surprise.
_ To laugh ; to bite. Translit. t. | ® ^ J[jg
Trijati, the three stages of birth, past, present, future.
(J^) I ® M Matrka, a name for the Abhidharma-
pitaka.
Bjk ut Kheta, name of a preta, or hungry
ghost.
Kami, an ancient city and kingdom in
Central Asia north-east of lake Lop in Lat. 43° 3 N*.,
Long. 93° 10 E.’' Eitel. From Han to T^ang times
known as I-wu ^ now called Kumul by Turki
Mohammadans. For more than 1500 years, owing to
its location and supply of water, Hami was a bridge-
head for the expansion and control of the outposts
of the Chinese empire in Central Asia.
All, entirely. | All together.
^ Varga, ^ ^ class, . series, rank, character ;
a chapter of a sutra. 4^ “p 1 Superior, middle,
and lower class, grade, or rank.
Mala, Dust, impurity, dregs ; moral impurity ;
mental impurity. Whatever misleads or deludes the
mind ; illusion ; defilement ; the six forms are
vexation, malevolence, hatred, flattery, wild talk,
pride ; the seven are desire, false views, doubt,
presumption, arrogance, inertia, and meanness.
I ^ V. M I Ife Taint of earthly things,
or illusion. | Defilement (of the physical as
type of mental illusion). [ ^ The bond of the
defiling, i.e. the material, and of reincarnation ;
illusion. I ^ Habituation to defilement ; the
influence of its practice. | gl Defiling knowledge,
the common worldly knowledge that does not dis-
criminate the seeming from the real.
See under Ten Strokes.
^ A tally, covenant, bond ; to agree with ;
devoted to ; adopted (by). | P-L Kaksa ; Kacha ;
Kach ; ancient kingdom of Malava, now the peninsula
Cutch. I ^ To meet, rally to, or unite in the right
or middle path, and not in either extreme. |
The covenants and rules, or standard contracts, i.e.
the Sutras. 1 ; 1 The sutras, because they
tally with the mind of man and the laws of nature.
Chi, name of the concubine of Huang Ti;
translit. g. i Ig PE (#. P^) Grdhra, a vulture;
Grdhrakuta, the Vulture Peak, v. #.
Matron, dame.
100,000 sexillions ;
Ten millions, tr. of Ayuta S fife? Nayuta
M ^ m; but another account says 100 millions.
^ H Mudra(-bala),
I a septillion ; v.
Prabhava. Awe-inspiring majesty ; also
j and | | '^ Eespect-inspiring deport-
ment ; dignity, i.e. in walking, standing, sitting, lying.
There are said to be 3,000 and also 80,000 forms
of such deportment. | I (:^) ; | [ A
master of ceremonies. | ^ Of respect-inspiring
virtue ; dignified. | ^ Awe-inspiring ; wrathful
majesty. | | ^ The wrathful Maharaja guardians
of Buddhism. | ^ The awe-inspiring gods, or spirits.
I 5 Bhisma-garjita-ghosa-svara-raja, the king
with the awe-inspiring voice, the name of countless
KINE STEOKES
300
=F m /u w- Sramanera, v.
also for I \ M % (or Ji) M-
&avana(“masa).
The hottest month of snnmier, July- August (from
16th of 5th moon to 15th of 6tli moon)*
^ravasti or Saravati, also
To seal, close (a letter); classifier, or numera-
tive of letters, etc. ; to appoint (imperially). \ @
To seal up a god or Buddha in a body by secret
methods.
A house, a room. ! » A The master of
the house; the mind within; also a wife.
Corpse (of a murdered person), v. and
B.’ I M ^ corpse-ghost (called up to kill
an enemy). | P2 Sitavana, a cemetery. [ ^ ^
Srimitra, cf.
Excrement. | ^ ^ A load of night-soil,
i.e. the human body that has to be carried about.
I ^ M ^ The excrement hell.
^ Ruler, sovereign ; translit. t, | fij S
^ 'JS llm ; # ^ff Tiryagyoni-gati ; the animal path
of reincarnation. | H ^ Tisya-raksita ; a
concubine of Asoka, the rejected lover and enemy
of Kuiiala (Bitel). M. W. says Asoka’s second wife.
I Jg The abode of Indra. | Title given to ^ HH
Tu Shun, founder of the Hua-yen school, by T'ang
T'ai Tsung. ] Tisya ; an ancient Buddha ;
also the father of ^ariputra. i Ind.ra-dhvaja,
a Buddha '' said to have been a contemporary of
Sakyamuni, living south-west of our universe, an
incarnation of the seventh son of Mahabhijna-
jhanabhibhu ’b Eitel. | p Sovereign &kra ;
Indra ; 55 ^ mighty lord of devas ; Lord of
the Trayastriiiisas, i.e. the thirty-three heavens
H + H ^ q.v. ; he is also styled ^ H
(or 0 PE (or ^ a a gakra-
devanam Indra. | ( |) ^ ; 55 ^ Indradhanus,
the rainbow. | | M j I
Indra’s cave at Nalanda
^ Indrasilaguha,
in Magadha, where
Indra is supposed to have sought relief for his
doubts from the Buddha. | [ The vase of Indra,
from which came all things he needed ; called also
HE (or ^ or ^) ^ vase of virtue, or of worth,
or of good fortune. | ( |) |?i ? Indra-jala. The net
of Indra, hanging in Indra’s ^ hall, out of which
all things can be produced ; also the name of an
incantation considered all-powerful. 1 ^
Buddhas successively appearing during the ^
kalpa ; cf. Lotus Sutra.
m. Proclaim ; spread abroad ; widespread. | ;
1
A guest, visitor, traveller, outsider, merchant.
I % Guest room ; reception of guests. | |Il The
guest hill, or branch monastery, in contrast with the
^ ill chief one. ] ^ Agantu-idesa, the foreign atom,
or intruding element, which enters the mind and
causes distress and delusion ; the mind is naturally
pure or innocent till the evil element enters; v.
m
? House, household, abode ; translit. s, $, sr,
‘cf. -t ; for 1 V. pg.
^ri, fortunate, lucky, prosperous ; wealth ;
beauty ; name applied to Laksmi and ^§arasvatI,
also used as a prefix to names of various deities and
men; an abbrev. for Manju&i. \ \ l\M M 'M
^rivasas, turpentine. I I ^ ^ M ^^nmitra, a
prince of India, who became a monk and tr. three
works in Nanking a.b. 317-322. | | tir ^ Srigarbha,
fortune’s womb, epithet of Visnu. M. W. also tr.
it a sword but it is intp. as a precious stone.
I 1 iS ^ Srideva, name of ^ ^ Tao-hsi, a noted
monk. I I ^rlgupta, an enemy of Sakyamuni,
whom he tried to destroy with a pitfall of fire and
a poisoned drink. | | ^ Sarira, relics, v.
1 1 M ^ Srilabdha, a celebrated com-
mentator, to whom is attributed, inter alia, the chief
commentary on the ^ Aw^akening of Faith ;
he w^as called the enlightener of northern India.
1 I ^ PJL S ^riksetra, an ancient kingdom near
the mouth of the Brahmaputtra ” ; capital probably
modern Silhet (Srihatta) ’b Eitel | | ^
^ jg ^rikritati, ancient name of Kashgar ; Eitel,
I I ^ m Srivatsa, the mark of Visnu and Krsna,
a curl of hair on their breasts, resembling a cruciform
flow^er (M. W.), intp. as resembling the svastika.
The Revati constellation in India, that
of the ‘'house'' or the thirteenth constellation in
China.
Sisumara, a crocodile ; see
301
KIXE STEOKES
^ ^ ]|I5 Trailoky a-vijaya, victor or lord over the
- ifr three realms, j ^ Indranlla, an emerald.
. . Hidden, dark, mysterious. I ^ The mysterious
form, the spirit of the dead. [ ^ Mysterions, beyond
comprehension ; the shades. | ^ The dark paths,
i.e. of rebirth in purgatory or as hungry ghosts or
animals. | g Invisible spirits, the spirits in the
shades, the souls of the departed.
JK Paramita, ^ ; intp. by to ferry
over ; to save. The mortal life of reincarnations
is the sea; nirvana is the other shore; v. Para-
mita, JJS* Also, to leave the world as a monk or
nun, such is a | ff or | \ ~ -hj] W fS ^ ^
Sarvalokadhatupadravodvega ~ pratyuttirna. '' One
who redeems men from the misery of all worlds.
A fictitious Buddha who dwelled west of our universe,
an incarnation of the tenth son of Mahabhijhkjhana-
bhibhu.” Eitel. | To get through life ; to pass
safely through this life. Also, to save the world,
i ^ ^ An epithet of Buddha who rescues all the
living from being consumed by their desires, which
resemble the burning rock in the ocean above purga-
tory. I X Dasalaksa, 10 lakhs, a million. | ^ @
To ferry across, or save, without limit. | To
save, rescue all beings ; also idem \ | ^4 The
portion of the sutras supposed to be learned by
religious novices as preparation for leaving the world
as monks, | ^ To give release from the wheel of
transmigration ; enlightenment.
^ To found, set up, establish, build, | fg
Kanthaka, the horse on which Sakyamuni rode
when he left home. | jg ® H ; 1 Kahcipura,
capital of Dravida, the modern Conjevaram, about
48 miles south-west of Madras. | jJ; To found
{a school of thought or practice) ; to set up ; e.g.
samaropa, assertion, postulation, theory, opp. of
^ ^ apavada, refutation.
I ^ Mimaha, an ancient kingdom about
seventy miles east of Samarkand, the present
Moughian or Maghin in Turkestan,'' Eitel.
Eeturn, turn back, turn to, give back ; a turn.
I :A: A “ To turn to and enter the One Vehicle
of Mahayana. | To turn the mind or heart
towards (Mahayana). | The goal or direction
of any discipline such as that of bodhisattva, Buddha,
etc. ; to devote one's merits to the salvation of
others ; works of supererogation ; | J® is similar ;
cf. 0 1^ ; -h 10; S ^
m Stop, put down. I g ^ The Mimamsa
system of Indian philosophy founded by Jaimini,
especially the, Purva-mimaihsa. It was one of
the three great divisions of orthodox Hindu philo-
sophy". M, W. Cf. the Nyaya and Sahkhya.
Accomplished, refined. | ^ Yen-ts^ung,
a famous monk, translator and writer, a.b. 557-610.
I Yen-tshing, T‘ang monk, translator and
writer, date unknown, j ^ H Gandharva, v.
To wait, treat, behave to. | Relationship,
in relation with, one thing associated with another.
After, behind, later, posterior. | -fg: The life
after this ; later generations or ages. I 3E (W ^
or j^) The pratirupaka flk (or ^ symbol, formal,
or image period, to begin 500 years after the Nirvapa ;
also the last of the periods of 500 years when strife
would prevail. | ^ The halo behind an image. |
The third of the three chants in praise of Buddha.
I ^ The retribution received in further incarnation
(for the deeds done in this life). | The third
division of the night. | ; rS" jglj § Detailed,
or specific, knowledge or wisdom succeeding upon
or arising from ^ fundamental knowledge.
I ^ Future karma ; the person in the subsequent
incarnation ; also, the final incarnation of the
arhat, or bodhisattva. | ^ ^ The latter,
or symbol, age of Buddhism ; see above. | ^
The after condition of rebirth ; later born ; youth.
I IS: Spoken later, or after ; the predicate of the
major prenfiss of a syllogism. | 0^ The body or
person in the next stage of transmigration.
Vinaya, from Vi-ni, to lead, train ; discipline ;
ii ^ Ip ; other names are pratimoksa, Ma, and
upalaksa. The discipline, or monastic rules ; one
of the three divisions of the Canon, or Tripitaka,
and said to have been compiled by Upali. | ^
The Vinaya-vehicle, the teaching which emphasizes
the discipline. | ^ Rules and ceremonies, an in-
tuitive apprehension of which, both written and
unwritten, enables the individual to act properly
under all circumstances. ( The first of the
three ^ i.e. to avoid evil by keeping to the
discipline. [ ^ The Vinaya school, emphasizing
the monastic discipline, founded in China by j|^ g;
Tao-hsiian of the T‘ang dynasty. ] ^ The discipline
branch, or school. | flip Master and teacher of the
rules of the discipline. | m Repentance and penance
according to the rules. | The laws or methods
of the discipline ; rules and laws. | The discipline,
or its characteristics. [ jgl The two schools of
Discipline and Intuition, j The Vinaya-pitaka.
I The discipline in practice, to act according
to the rules.
NINE STEOKIS
302
How ? What ? Why 1 Anything. ] #
How bom? HoW' did it arise?
Haste, urgency ; promptly. | Alms made
under stress of urgency. | 1:^11#: ^ ‘^ Swiftly
as Lii-ling runs/’ used by sorcerers in their
incantations.
m Hate, annoyed, vexed.
te Constant ; perseverance, persistence ; translit.
ga, ha, \ ^ Constant, regular. 1 ^ M The Ganges,
I ftp iS ^ Gahgadevi, name of a female
V.
disciple of the Buddha. | | ^ Gangadatta, son
of a wealthy landowner and disciple of the Buddha.
I (or S) ^ Haihsa, a goose, j ; \ yj<i; | (^,
or ftp Gahga, the river Ganges, said to
drop from the centre of Siva’s ear into the Anavatapta
lake ” (Eitel), passing through an orifice called
variously ox’s mouth, lion’s mouth, golden elephant’s
mouth, then round the lake and out to the ocean
on the south-east. | ftp fp more commonly \ ^p
Ganga-nadi-valuka ; as the sands of Ganges, number-
less.
Cint- Jg. Think, thought ; turn the
attention to ; intp. by ^ mental action or
contents, mentality, intellection. | jg Thought
or its content as illusion. [ To consider or
reflect on an object with discrimination; thought,
reflection. | ^ The illusion of thought. | ^
The wisdom attained by meditating (on the prin-
ciples and doctrines of Buddhism). | §
Power in thought and selection (of correct principles).
I ^ Thinking and measuring, or comparing ; reason-
ing. 1 4 (|g ® ^ The seventh vijnana, intellection,
reasoning. | Thought-food, mental food ; to
desire food.
Eesentment, grievance, hatred. | ^ ;
I IJc An enemy. 1 'If* # ^ One of the eight suffer-
ings, to have to meet the hateful. | ^ The knot
of hatred. | H Hate and affection. | ^ The
robber hatred, hurtful to life and goods. | @ An
avenging spirit or ghost.
To place, lay down, lay the hand on ; examine ;
accord with. | To make a finger-mark, or sign.
^ Take, lay hold of ; translit. for n ; e.g,
damara, to affright (demons) ; v.
Pay respect (with the hands), worship ;
the forms of bowing and kneeling are meticulously
regulated. | To worship the Buddhas, etc.
To gather, pick up, arrange ; ten. | To
gather ; gathered up, picked up, a foundling.
Finger, toe ; to point, indicate. | % idem
I ^ To indicate the hare (in the moon). | pp To
sign by a thumb-mark ; a sign. | ^ ; ^ Citta,
the mind. | ;|:g To point to the west, the
location of the Pure Land, and to set up in the mind
the presence of Amitabha ; to hold this idea, and to
trust in Amitabha, and thus attain salvation. The
mystics regard this as a mental experience, while the
ordinary believer regards it as an objective reality.
I ^ To point a finger at the moon : the finger
represents the sutras, the moon represents their
doctrines. | ^ ; ^ \ ; | (or :^) #11 Finger-
ring ; sometimes of grass, used by the esoteric
sect. I fjj Anguli-parvan ; finger-joint ; a measure,
the 24th part of a forearm (hasta). [ ^ Related
by the betrothal of son and daughter still in
the womb. | ^ idem ^ China. | ^ Ahguli-
malya, name of a convert of Sakyamuni, who had
belonged to a Sivaitic sect which wore chaplets of
finger-bones, and made assassination a religious
act”.
Dhr ; Dhara. Lay hold of, grasp, hold, main-
tain, keep ; control. j p} One who holds to or
retains the words (of the dharani). | ^ to hold
to, i.e. rely on the name (of Amitabha). | ^ ^
A sovereign, ruler of a kingdom. | (or j^) ^ 5 ^
Dhrtarastra, one of the four deva-guardians or
maharajas, controlling the east, of white colour.
I Dharanimdhara, holder, or ruler of the earth,
or land ; name of a Bodhisattva, who predicted
the future of Avalokitesvara. | ^ A keeper or
observer of the discipline. ] ^ To hold in memory,
I S ^ The contemplation in which the breathing
is controlled, v. Anapana MM- I To keep the
commandments, or rules. One of the
six paramitas, morality, keeping the moral law.
I : 2 ^ Holding to the root, or fundamental ; ruler
of the earth, which is the root and source of all
things. I The dharani illuminant, i.e. the effective
true word ” or magical term. | fpj The magician
who possesses this term. | The canon of the
dharanis; vidyadhara-pitaka. | yjc Jatiiiidhara, a
physician who adjusted prescriptions and diet to the
seasons ; reborn as ^uddhodana. [ ^ ^ A keeper
or protector of the Buddha-law. | 311 maintaining
and transgressing ”, i.e. keeping the commandments
by Jh ceasing to do wrong and fp, ^ doing
303
NINE STROKES
what is right, e.g. worship, the monastic life, etc. ;
transgression is also of two kinds, i.e. # positive
in doing evil and jh ^ negative in not doing good,
I ^ Keepers of the law of oxen, an ascetic sect
who ate and acted like oxen. | ^ Maladhari,
wearing a chaplet, name of a raksasi, or demoness.
I ^ To keep to vegetarian diet ; vegetarian,
i [If Isadhara, the second of the seven con-
centric mountains round Mt. Meru, rounded like a hub.
1 7 ^ ill Nemiradhara, the outermost of the seven
mountain circles around Mt. Meru. | ^ [Jj Yugaiii-
dhara ; the fii*st of the seven concentric mountains.
I ^ ^ in Vajradhara, or Vajrapaiii, a
Bodhisattva who holds a vajra or thunderbolt, of
these there are several ; a name for Indra, | ^
To keep the fast, i.e. not eat after noon.
Government, administration, policy, politics.
I ^ Political teaching, governmental education ;
politics and the church (or religion).
Old, of old; from of old; cause; purposely;
to die ; tr. purva. | zi Purva-dvitiya, the former
mate or wife of a monk. | ,© (or H The karma
produced by former intention. | ^ intentionally.
I iS 4f H The third to the seventh of the -p
ten bodhisattva stages of development. | Old
or waste paper. ( ^ Old suffering ; also the suffering
resulting from prolongation, e.g. too much lying,
standing, walking, at first a joy, becomes wearying.
I # Old bones, bones of a former incarnation or
generation.
ff To chop ; translit. ca, cha, | (or or
^ M Chakoka, or Cugopa. An ancient kingdom
and city in Little Bukliaria, probably the modern
Yerkiang (H in Lat. 38° 13 N., Long. 78° 49 E.’’
Eitel. Or perhaps Karghalik in the Khotan region.
1 (^) ^ Caksu(s), the eye, one of the six organs
of sense. Caksurdhatu is the as # eye-realm,
or sight-faculty. There are definitions such as the
eye of body, mind, wisdom, Buddha-truth, Buddha ;
or human, deva, bodhisattva, dharma, and Buddha
vision. 1 H idem j (or ;®) ^ ^ ^ (or
mm; ^ mm Cakra, a wheel, disc, cycle ; the
wheel of the sun's chariot, of time, etc. ; like the
vajra it is a symbol of sovereignty, of advancing
or doing at will ; to revolve the wheel is to manifest
power or wisdom. It is a symbol of a | | ) ^ ^
jSc ; ji ^ M H ; ^ H (i) Cakravarti(-raja),
sovereign ruler, whose chariot wheels roll everywhere
without hindrance ; the extent of his realm and
power are indicated by the quality of the metal,
iron, copper, silver, or, for universality, gold.
The highest cakravarti uses the wheel or thunder-
bolt as a weapon and '' hurls his Tchakra into
the midst of his enemies ”, but the Buddha
meekly tui-ns the wheel of doctrine and conquers
every universe by his teaching Eitel. The cakra
is one of the thirty-two signs on a Buddha's soles.
I I I ^ {^) Cakravaka, Cakrahva, the ruddy
goose ”, '' the Brahmany duck M. W. The man-
darin duck. I I I ill Cakravala, Cakravacla, the
circle of iron mountains '' forming the periphery
of a universe
Dana :]g gjj Alms ; charity. To give, bestow.
See also | ^ Danapati ; an almsgiver, a patron
of Buddhism. | To give alms to monks. [ fL
To bestow the transforming truth. | To give to
the forest, i.e. burial by casting the corpse into the
forest. I is Dt (#), i-e. PS Nalanda-san-
gharama, a monastery seven miles north of Rajagrha,
where Hslian-tsang studied ; built by Sakraditya ;
now '' Baragong (i.e. viharagrama) ”. Eitel. | g
Abhayandada ; abhayadana ; the bestower of fear-
lessness, a title of Kiian-yin ; a bodhisattva in the
Garbhadhatu. | The practice of charity. 1 iS
To set up, establish, start. 1 m it 515 Karmikah,
the school of Karma, which taught the superiority
of morality over knowledge. | ^ Danapala, a
native of Udyana who translated into Chinese some
111 works and in a.d. 982 received the title of Great
Master and brilliant expositor of the faith. | ^
A T'ien-thi term indicating the three periods of the
Buddha's teaching : (1) bestowing the truth in
Hinayana and other partial forms ; (2) opening of
the perfect truth like the lotus, as in the Lotus sutra ;
(3) abrogating the earlier imperfect forms. ] ^
To bestow food (on monks), and on hungry ghosts.
m Bright, illustrious. | ^ ^ The bureau for
nuns in the fifth century a.d.
y-|
The verb to be, is, are, etc. ; right ; this,
these. I 1 This mind is Buddha ; the mind
is Buddha, cf. i|]. \ Mt The power to
distinguish right from wrong, one of the ten Buddha-
powers.
Tara, a star ; the 25th constellation consisting
of stars in Hydra ; a spark. | The twenty-eight
Chinese constellations - + A ; also the twenty-
eight naksatras ; the + H ^ twelve rasi, or zodiacal
mansions ; and the [g seven mobile stars : sun,
moon, and five graha or planets ; all which are used
as auguries in | astrology. A list giving
Sanskrit and Chinese names, etc., is given in
^ ^ pp. 1579-1580. i ^ A future kalpa
of the constellations in which a thousand Buddhas
NINE STEOKES
304
will appear. | ^ Jyotisa, relating to astronomy,
or the calendar ; Jyotiska ® was a native
of Eajagrlia, who gave all his goods to the poor.
1 ^ ; I To sacrifice, or pay homage to a star,
especially one’s natal star.
How ‘I What ? Why ? Translit. a, ha, ra, ro,
I M ^ Harina, deer of several kinds. | flj
^ Harsavardhana, king of Kanyakubja, pro-
tector of Buddhism about a.d. 625 . ! fij tl »
^ ^ Ratnagarbha, jewel treasury, or throne.
I flj Aranya, v. Pnf. i H ^ Rahula, v.
I H ^ Eohu, '' an ancient city and province of
Tukliara, south of the Oxus.” Bitel. i H
m mi B M ^ Rajagrha, v. ^ ^ | | |
M B Rajapura, a province and city, now Rajaori
in south-west Kashmir. [ ^Adbhut a, remarkable,
miraculous, supernatural.
Palisades, rails, j idem filj ^ Sanjaya.
Thorn, thorns ; translit. ke, hi, | PM 1 ffl
Kelikila, one of the rajas who subdues demons.
I P^ ; 1 ti island which rises out of the
sea. I ^ (or g) Kilasa, white leprosy, tr. as
white” and a ^^hill”.
; 7 j«C See under Ten Strokes.
tt Pillar, post, support. | A pagoda.
Pj A spinous shrub ; translit. h. | ^ Kusuma,
a flower; especially the white China-aster. | | |
^ III Kusumapura, the city of flowers, Pataliputra,
i.e. Patna. | ^ Krosa, cf. fl. ; the distance
the lowing of an ox can be heard, the eighth part
of a yojana.
^ Pliant, yielding, soft. | %\\ Gentle, forbearing,
tolerant. | ^ (A heart) mild and pliable (responsive
to the truth). | ^ ^ Gentle, persuasive words.
I I® The patience of meekness, i.e. in meekness
to accord with the truth.
Axe-handle ; agent ; translit. h, v. P^,
etc. I ^ The Kasyapiya school.
Wither, decay. | ;?fc Withered timber, de-
cayed, dried-up trees ; applied to a class of ascetic
Buddhists, who sat in meditation, never lying down,
like 5 It 1 tIc petrified rocks and withered stumps.
I if, ^ The hall in which they sat. | M P
1,000 sextillions, cf.
Berries of the Nyctantlies or musk. Amra, a
mango. | ic (or R) Amradarika, Amrapali, a
woman who is said to have been born on a mango-
tree, and to have given the Plum-garden | |g (or
gl) to the Buddha, cf. ^
A willow. I ^ Willow branches put in clean
water to keep away evil spirits.
Cypress, cedar, Arbor vitee.
A handle ; authority, power,
tive or pivotal words.
^ Authorita-
^ To dye, infect, contaminate, pollute ; lust.
I ; I ?§ Soiled, contaminated, impure, especially
by holding on to the illusory ideas and things of life ;
deluded. The klesas or contaminations of attachment
to the pleasures of the senses, to false views, to moral
and ascetic practices regarded as adequate for salva-
tion, to the belief in a self w'hich causes suffering,
etc. I A mind contaminated (with desire, or
sexual passion). | ^ JJp Lust, anger, stupidity
(or ignorance) ; also ii ^ 'M; M U I ^
Polluting desire. | ^ Polluted thing, i.e. all phe-
nomena ; mode of contamination. | idem ^
I I A name for the seventh vijnana, the mind
of contamination, i.e. in egoism, or wrong notions
of the self, j ^ Impurity and purity ; the thoughts
and things of desire are impure, the thoughts and
methods of salvation are pure. [ | ^ Impurity
and purity as aspects of the total reality and not
fundamentally ideas apart, one of the -f* ^ P^
q.v. I I ^ The bhutatathata as contaminated
in phenomena and as pure being. | Jf. The sphere
of pollution, i.e. the inhabited part of every universe,
as subject to reincarnation. | The nidana or link
of pollution, which connects illusion with the karmaic
miseries of reincarnation. From the '' water ” of the
bhutatathata, affected by the “-waves” of this
nidana-pollution, arise the waves of reincarnation.
Contaminated by bad customs, or habit.
I ^ Pollution-bond ; a heart polluted by the things
to which it cleaves. | (fe) :ic Dyed garments,
i.e, the kasaya of the early Indian monks, dyed
to distinguish them from the white garments of the
laity.
A piece ; a section, paragraph. Pinda, a
ball, lump, especially of palatable food, sustenance.
305
NINE STROKES
Contiguous, ; . surrounded ; hemmed in ;
liberal ; to aid ; manifest ; transit, v, v% vai, vya^
Wj bJi^ bM, Of. Ef.
__ ^ Vaipulya, large, spacious, intp. ^ ^
q.v., expanded, enlarged. The term is applied ^ to
sutras of an expanded nature, especially expansion
of the doctrine ; in Hinayana the Agamas, in Maha-
yana tie siitras of Hua~yen and Lotus type ; they
are found in tie tenth of the Zl ^ twelve
sections of the classics. Other forms are
or
ihnt
UJp ^ Vyakarana, grammatical analysis,
grammar; ''formal prophecy/’ Keith; tr. ^ ^
IS iir which may be intp. as a record and discussion
to make clear the sounds ; in other words, a grammar,
or sutras to reveal right forms of speech ; said to
have been first given by Brahma in a million stanzas,
abridged by Indra to 100,000, by Paiiini to 8,000,
and later reduced by him to 300. Also | ;
I ; ia the form of Jn tto M Vyakara^as
q.v. it is prediction.
mu (or Vikara, an old housekeeper
with many keys round her waist who had charge
of the Sakya household, and who loved her things
so much that she did not wish to be enlightened.
M ft M (or Bhrukuti, knitted brow ; one
of the forms of Kuan-yin.
n mm Vrksa means a tree, but as the intp.
is “ a hungry ghost,” vrka, wolf, seems more correct.
Pitaka A T‘ien-t‘ai term for the
or Hinayana.
Ml ' 5^ Viveka, " discrimination,” intp, ^ ^
clear distinction or discrimination. .(») 1 .1 !
Bhavaviveka, a disciple of Nagarjuna, who ' retired
to a rock cavern to await the coming of Maitreya ”,
Eitel.
Si
tortoise, turtle.
Viranakacchapa, a
M Vitafoka, younger brother of Aioka,
V. m-
JM ^ Visvamitra, name of ^akya-
muni’s school-teacher.
P
^ . ' Vipasyin, ^ fp ; |g H? the first of
the seven Buddhas of antiquity, Sakyaniuni being
the seventh. Also | [ g? ; i 1 (or #) # ;
H (or ^ ; il p. 1 I tP Vibhasa, option,
alternative, tr. ^ || wider interpretation, or ^ fg;
different explanation. (1) The Vibhasa-sastra, a
philosophical treatise by Katyayamputra, tr. by
Sanghabhuti a.d. 383. The Vaibhasikas | | | gf
were the followers of this realistic school, " in Chinese
texts mostly quoted under the name of Sarvasti-
vadah.” Eitel. (2) A figure stated at several tens
of thousands of millions. (3) Vipasyin, v. above. | |
(or 1^) US Vipasyana, discernment, intp. as ||
insight, iE ^ correct perception, or views, etc.
Vipasyana-vipasyana, thorough insight and percep-
tion. 1 I ® ^ |§ Vibhajyavadins, answerers in
detail, intp. as ^ *§1] discriminating explanation,
or particularizing ; a school of logicians. "It is
reasonable to accept the view that the AbJiidhamma
Pitaka, as we have it in the Pali Canon, is the definite
work of this school.” Keith.
PST Vipula, ^ ^ broad, large, spacious.
A mountain near Kusagarapura, in Magadha ; v.
M Visesa, the doctrine of " particularity
or individual essence ”, i.e. the stii generis nature
of the nine fundamental substances ; it is the doctrine
of the Vaisesika school of philosophy founded by
Kanada.
Vinaya, v. # and M ^ IP*
__ Vairambha. The great wind which
finally scatters the universe ; the circle of wind
under the circle of water on which the world rests.
Also 1 (or H or ) it (^) ; H E ; M E ^
(<>r ft 4) 5 I ^ U5 ; and I n ^ which is also
Pralamba, one of the raksasis.
M t-B Vitarka, " initial attention,” " cogni-
tion in initial application,” " judgment,” Keith ;
intp. as ^ search or inquiry, and contrasted with fSJ
spying out, careful examination ; also as ff
conjecture, supposition. Of. IMS vicara.
n ^ ^ # Vijitavat, one wko has
conquered, conqueror, intp. as the sun.
M ^ M Videha, ft ^ ^ (1)
Abbrev. for Purvavideha, (ft ^ I I I th© continent
east of Meru. (2) " Another name for Vaisali and
the region near Mathava.” Eitel.
B 1
KINE STROKES
306
^ Blimia. (1) ^va, also a form of Durga,
Ms wife (the terrible). (2) A city west of Khotan,
possessing a statne of Buddha said to have trans-
ported itself thither from Udyana. EiteL Also used
for 1 I Vimala, unsullied, pure ; name of a
river, and especially of ^^iva’s wife. \ \ M W ^
S # H fy # ; H ^ ml yimalakirti,^ narne
of a disciple at Vaisali, whom Sakyamuni is said
to have instructed, see the sutra of this name.
I \ W B M m Vimalacitra, a king
of asiiras, residing at the bottom of the ocean, father
of Indra’s wife.
S Vipasa, a river in the Punjab, ‘‘the
Hyphasis of the Greeks, now called the Beas.
i SI ® Vipaka, ripeness, maturity, change of state ;
another name for the eighth
the god of wealth in China and guardian at the entrance
of Buddhist temples. In his right hand he often
holds a banner or a lance, in his left a pearl or
shrine, or a mongoose out of whose mouth jewels
are pouring,; under his feet are two demons. Colour,
yellow. I I 1 3l S The five messengers of
Vaisravana. Other forms are iJt ^ ^ ^ M
mm;
M Virupaksa, “irregular-eyed,”
“three-eyed Jike ^iva,” translated wide-eyed, or
evil-eyed ; one of the four maharajas, guardian of
the West, lord of nagas, colour red. Also g ^
(or m) M X; M- 'is M X I m ^ m n ts-
^ iMi ^ A wind, said to be a trans-
hteration of Visva, universal, cf. |
^ ^ V. PI g; ii |g Abhidharma.
li ^ X V. M 0 X-
^ fM JiiS • Visakha, one of the retinue of
Vai&avapa.
M * HR Vinaya, | IP ; | (or jg
(or ^ ji) ; ^ iP Moral training ; the dis-
ciplinary rules; the precepts and commands of
moral asceticism and monastic discipline (said to
have been given by Buddha) ; explained by ^ q.v
ordinances ; ^ destroying sin ; fi subjugation
of deed, word, and thought ; ^ ^ separation from
action, e.g. evil. 1 | i ^ The Vinayapitaka,
the second portion of the Tripitaka, said to have
been compiled by Upali ; cf.
mmM Virya, virility, strength, energy ;
“ well-doing,’’ Keith ; intp. ^ zeal, pure pro-
gress, the fourth of the ten paramitas ; it is also
intp. as enduring shame. Also | (or ^ or | ;
M I®
^ Visana, a horn. It is used for the
single horn of the rhinoceros, as an epithet for a
pratyeka-buddha, v. whose aim is his own
salvation. | | (55 3E) Vaisravana. Cf. {Rr-
One of the four Maharajas, guardian of the North,
king of the Yaksas. Has the title ^ ^ K ;
universal or much hearing or learning, said to be
so called because he heard the Buddha’s preaching ;
but Vai&avana was son of Visravas, which is from
visru, to be heard of far and wide, celebrated, and
should be understood in this sense. Vaisravana is
Kuvera, or Kubera, the Indian Pluto ; originally
a chief of evil spirits, afterwards the god of riches,
and ruler of the northern Cj[uarter. Hsiian Tsung built
a temple to him in a.d. 753, since which he has been
^ Virudhaka. Known as Crystal king,
and as ^ 3E Hl-boni king. (1) x4. king of Ko&la
(son of Prasenajit), destroyer of Kapilavastu. (2)
Iksvaku, father of the four founders of Kapilavastu.
(3) One of the four maharajas, guardian of the south,
king of kumbhandas, worshipped in China as one
of the twenty-four deva aryas ; colour blue. Also,
I 1 1 ; « ^ I ; (M) m I& 5 ; (II) a ^ 5 ;
I it # (or il 3E ; A ^ SB, etc.
Vairocana, “belonging to or
coming from the sun” (M. W.), i.e. light. The
M ft Buddha-body, e.g. godhead.
There are different definitions. T‘ien-t‘ai says Vairo-
cana represents the ^ ^ dharmakaya, Rocana or
Locana the ® A sambhogakaya, Sakyamuni the
nirmanakaya. Vairocana is generally recognized
as the spiritual or essential body of Buddha-truth,
and like light M ~ M pervading everywdiere.
The esoteric school intp. it by the sun, or its light,
and take the sun as symbol. It has also been intp.
^ m purity and fullness, or fullness of purity.
Vairocana is the chief of the Five Dhyani Buddhas,
occupying the central position ; and is the ;5c H
in ^ Great Sun Tathagata. There are numerous
treatises on the subject. Other forms are | | ;
I I Si (or Jff) I ; tt li 15 ; H li tt 15-
M @ X Vimoksa, Vimukti, ® A. or JS
liberation, emancipation, deliverance, salvation, tr.
M M I 1 H Vimuktaghosa, the Buddha’s
voice of liberation (from all fear) ; also \ \ ^
NIKE STROKES
Vidya, ^ ^ ^ knowledge, ' learning,
pHlosopliy, : science ; incantation ; intp. PJ 5E
incantation' to get rid of all delusion. . The' Vidya-
•dkarapitaka is a section of incantations, etc., added
to the Tripitaka.
¥irasana. An ancient kingdom
and city in the Doab between the Ganges and the
Yamnna. . The modern Karsanah.’’ ' Eitel.
m ^ Vyasa, arranger, compiler; to dis-
tribute, diftiise, arrange ; a sage reputed to be the
oompiler of the Yedas and founder of the Vedanta
philosophy.
, Bhida, or Paiica-nada, an ancient kingdom
called after its capital of Bhida ; the present Punjab.
Eitel
Ve&, entrance, house, adornment,
prostitute ; but it is probably Vaisya, the third
caste of farmers and traders, explained by
^ ± burghers, or ^ ^ merchants ; cf.
1^- I 1 Vaisakha, visakha ^ | ^ ^
; one of the constellations similar to Ti Jfg, the
third of the Chinese constellations, in Libra ; M. W.
says the first month in the year, the Chinese interpret
it as from the middle of their second to the middle
of their third month. | [ | -^ ; # A wealthy
matron who with her husband gave a vihara to
Sakyamuni, wife of Anathapindika ; v. i|5.
I 1 ^ Pisaci, female sprites, or demons,
said to inhabit privies. | | Visvabhu, the second
Buddha of the 31st kalpa. Eitel says ; The last
(1,000th) Buddha of the preceding kalpa, the third
of the Sapta Buddha q.v,, who converted on
two occasions 130,000 persons.” Also j | ^ (or
m ; I m mMi l ^ ^ ; l mB; n ^
m ; n. ^ m m ; # i i n yi^aia, a
deity who is said to have protected the image of
Buddha brought to Ming Ti of the Han dynasty.
I I ^ Pisacah. Imps, goblins, demons in the
retinue of ^ g 5? Dhrtarastra. Also | (or H)
^ S (or ^) ; m #) # i. I m i
^ ^ (or ^). VaiSli, an ancient kingdom and
city of the Licchavis, where the second synod was
held, near Basarh, or “Bassahar, north of Patna
Eitel Also \Mi\); \m; m \
m m m)-
^ Is Vijnapti, information, report, repre-
sentation ; intp. as ^ knowledge, understanding,
hence the | | | ^ RE ^ Vijnaptimatrata, or
PH Reality is nothing but representations or
E
■ Vikramaditya,
Valour-sun, intp. as surpassing the sun, a celebrated
king who drove out the Sakas, or Scythians, and ruled
over northern India from 57 b.c., patron of literature
and famous benefactor of Buddhism. Also ^
Mill.
Vihara, a pleasure garden, monastery,
temple, intp. as ^ ^ place for walking about, and
monastery, or temple. Also ^ | ^ | | ;
M ^ I* I 1 I ^ M Viharapala, the guardian of
a monastery. | | | ^ Viliarasvamin, the patron
or bestower of the monastery.
The smrti-upasthana PS ^
or four departments of memory ; possibly connected
with Vipasyana, v, | ^ .
iMK Vicara, applied attention,” Keith,
cf. I fH ^ intp. as pondering, investigating ; the state
of the mind in the early stage of dhyana meditation.
MM Vinayaka, a hinderer, the ele-
phant god, Ganesa ; a demon with a man’s body
and elephant’s head, which places obstacles in the
way. [ I ti A® ; ! M Pt ^ Vinataka, bowed,
stooping, is used with the same meaning, and also
for the sixth of the seven concentric circles around
Mt. Meru ; any mountain resembling an elephant.
Also 1 \mM; m 1 * I ; \ \ Mm \; \W
ti |.' For I I M V* i ^ I*
mmm Vijnana, H ^ ^ consciousness or
intellect ”, knowledge, perception, understanding,
M The Vedas; also ^ |; ® | ; # |.
I I ^ Vetala, an incantation for raising a corpse
to kill another person.
mmMm m Viryasena, an instructor
of Hsiian-tsang at the Bhadravihara, v.
Vaidurya, lapis lazuli, one of the
seven precious things. A mountain near VaraiiasL
a:rt '
KINE:: STEOKES
308
the Indian Vnlcan, architect of the universe and
patron of artisans ; intp. as minister of Indra, and
his director of works; Also 1 1 ; \mm I I-
Fordj ferry, place of crossing a stream. ■ | ^
A bridge or ferry across a stream; i.e. religion.
I ^ escort to the ferry, either the living to
deliverance or more generally the dead ; to bid
goodbye (to a guest).
fitl An islet ; a continent. [ An island, i.e.
cut off, separated, a synonym for nirvaiia.
To wash, cleanse. [ ^ Cleansing, especially
after stool.
ditto 10,000 tr.
1^0,000 tr.
;A: ditto 1 quadrillion
^ SS 10 qnadr.
ditto 100 quadr.
MWC 1^000 qnadr.
^ ditto 10,000 qnadr.
g f|5 100,000 qnadr.
^ ditto 1 qnintillion
^ M H 10 quint.
^ ditto 100 quint.
PP ^ ^ 1,000 quint.
^ ditto 10,000 quint.
H 0 ife 100,000 quint.
^ ditto 1 sextillion
m m 10 sext.
ditto 100 sext.
m m m tooo sext.
^ ditto 10,000 sext.
MB M 100,000 sext.
;A: ditto 1 septillion
^ ^ 10 sept.
^ ditto 100 sept.
m ^ f 000 sept.
ditto 10,000 sept.
M # 100,000 sept.
ditto 1 octillion
^ S ^ 10 octillions
^ ditto 100 octillions
asamkhyeya,
innumerable.
To leak, dmiinish. | ^ ^ Yastivana,
forest of the bamboo staff which took root when
thrown away by the Brahman who did not believe
the Buddha was 16 feet in height ; but the more
he measured the taller grew the Buddha, hence his
chagrin. ISTame of a forest near Rajagrha.
M Charcoal, coal. ] The fire-tender in a
monastery.
Precious ; rare. | The precious region,
or Pure Land of a Buddha. [ ^ A pearl ; jewel ;
precious thing. | g To esteem and treat as precious.
Jiva, jivaka ; alive, living, lively, revive,
movable. | Ghur, or Ghori, name of an ancient
country in Turkestan, which Eitel gives as Lat.
35^^ 41 N., Long. 68"^ 59 E., mentioned in Hsuan-tsang’s
Records of Western Countries, 12. | A living
Buddha, i.e. a reincarnation Buddha, e.g. Hutuktu,
Dalai Lama, etc. [ A name for the bodhi-
tree. | Life, living ; to revive.
White jade shell; translit. Ic, Mr, | {0 Jg ;
PE ® Jti) Khadaniya, food that can be masti-
cated, or eaten. | P[lJ ^ Kotlan, “ an ancient
kingdom west of the Tsung-ling, south of the Karakal
lake, in Lat. 39° N., Long. 72° E.’’ Eitel. | ^
The jade-like or pearly moon. | ^ Jade (or white
quartjz) and shells (cowries), used as money in ancient
times. I ® Snow-white as jade (or white quartz).
Bimbisara, v.
fPj A hole, cave ; to see through, know. | ilf
Cave hill or monastery in Ylin-chou, modern Jui-
chou, Kiangsi, noted for its T'ang teacher : 2 ^
Wu-pen. I | J: ; [ 'f refer to the W
school of ^ Hui-neng.
Lo-yang | the ancient capital of China.
1 ^ or ^ Laksa, a laldi, 100,000. The series of
higher numbers is as follows:
11.000
billions
ditto 10,000 billions
m m (or m) m mooo
bfilions
;A: ditto 1 trillion
pg a (or ^) g 10 tr.
ditto 100 tr.
M ^ W 1.000 tr.
3^ 3^ Sphatika. Eock crystal, one of the seven
precious things. Also M M oi M M ^
etc,
3^ Coral ; translit. for san, sam, | Jg 1 ®
Saniraja, a river of Udyana. ] Pravada, or
prabala, coral, one of the seven treasures. | ^
Sanjna, a particularly high number,’f M. W.
1,000 septilKons, a | ^ is 10,000 septillions.
I ^ H A wasting disease. [ g ^ (or M B M
Sahjaya-vairati, a king of yaksas ; also the teacher
of Maudgalyayana and ^ariputra before their con-
version.
^ What? any; very, extreme. ] The pio-
fondity (of Buddha-truth).
Dhatu. $15 W^hatever is differentiated;
a boundary, limit, region ; that which is contained,
or limited, e.g. the nature of a thing ; provenance ;
^ I ^ a million
ik- JiS Ifi uaillions m
^ PE 100 millions fjj
P^ & ^1,000 millions:^
fc ditto 10,000 millions Jg
^5 M ^100,000 mill. ^
9c ditto 1 billion
ill III ^ 1^ billions ]£
ditto 100 billions ^
309
nine: strokes
a species, class, ■ variety ; the mideriying principle ;
the, root or underlying princip.les of a discourse.
# Pi Within. , the region, limited, within the
confines of the H i.e. the three regions of desire,
form, and formlessness, and not reaching out to the
infinite. | ^ ^ ^ T'ien-t'ai’s term for the Tripi-
taka school, i.e. Hinayana, which deals rather with
immediate practice, confining itself to the five
skandhas, twelve stages, and eighteen regions, and
having but imperfect ideas of ^ the illimitable.
I 3® Tfien-t'afs ^ ■which is considered
to be an advance in doctrine on the last, partially
dealing with the ^ and advancing beyond the
merely relative. Cf. | | ^ ^ The above two
schools. I pj ^ Illusion of these two schools ;
illusion of, or in, the above three realms which
gives rise to rebirths, j ^ Any region or division,
especially the regions of desire, form, and formlessness.
I The pure realms, or illimitable '‘^spiritual’’
regions of the Buddhas outside the three limitations of
desire, form, and formlessness. \ ^ ^ Then-t^ai’s
term for the js'j m, which concerned itself with the
practice of the bodhisattva life, a life not limited
to three regions of reincarnation, but which had
not attained to its fundamental principles. | | 3® ^
Tfien-t'ai’s [H ^ the school of the complete Buddha-
teaching, i.e. that of T'ien-t'ai, which concerns itself
with the Stinya doctrines of the infinite, beyond the
realms of reincarnation, and the development of the
bodhisattva in those realms. 1^15: The above two
schools. I The -f- ^ and q-v. | ^ The
karma which binds to the finite, i.e. to any one of
the three regions. | ^ The three regions (desire,
form, and formlessness) and the six paths (gati),
i.e. the spheres of transmigration.
0 Itch, the itch, scabby,
dog, or jackal.
^ ^ A scabby
All. I ^ All is empty and void.
m idem |ff* j 0c To turn to and rely on
the Triratna.
^ Bowl, basin, tub. | ^ The All-Souls anni-
versary, V. ■
Look into minutely, inspect, examine ;
arouse ; spare, save ; an inspectorate, hence a
province. I ^ another name for Jg ^
the mind or attention, a Ch'an (Zen) term. | ^
To nurse the sick ; also to attend a patient medically.
Eyebrow, the eyebrows.' | ^ ^
Urna. The curl of white hairs, between the eyebrows
of the Buddha, one of the thirty-two signs of Buddha-
hood. I I ^ The ray of light which issued therefrom
lighting up all worlds, v. Lotus sutra.
Laksana IS Also, nimitta. W dis-
tinctive mark, sign’', '‘indication, characteristic”,
" designation M. W. External appearance ;
the appearance of things ; form ; a phenomenon
^ n m in the sense of appearance ; mutual ;
to regard. The four forms taken by every phenomenon
are ^ ^ rise, stay, change, cease, i.e. birth,
life, old age, death. The Hua-yen school has a six-
fold division of form, namely, whole and parts, together
and separate, integrate and disintegrate. A Buddha
or Cakravarti is recognized by his thirty -two laksana,
i.e. his thirty-two characteristic physiological marks.
I Form and nature ; phenomenon and noumenon.
m m Alike, like, similar, identical. is M f#
Approximation or identity of the individual and
Buddha, a doctrine of T'ien-t'ai ; the stage of ^ .
I I ip (®) One of the six of such identities,
similarity in form. | | ^ The approximate enlighten-
ment which in the stages of -j- and +
approximates to perfect enlightenment by the subjec-
tion of aU illusion ; the second of the four degrees
of bodhi in the Awakening of Faith ®
A Mutual entry ; the blending of things,
e.g. the common light from many lamps.
ffi ^ An idea, a mental eject ; a form.
m sp Phenomenal identity, e.g. the wave is
water and water the wave.
^ m V. s m.
^ 0 Mutually opposing causes ; one of
the “PS-
ffl, A The greatness of the potentialities, or
attributes of the Tathagata ; v. the Awakening of
Faith ® ft
Look, see ; watch over.
^ To fix m » Laksaiaa-vyanjana ; the thirty-two ^
";strois:bs: ^
310
or marks .and tke eighty or signs o,n the physical
body of Buddha. The marks on a Buddha’s sambhoga-
kaya mimber 84,000. is intp. as larger signs,
^ as smaller ; but as they are also iiitp. as marks-
'■'. that .please, may be a .euphemism for
^ idem ^
mm Opposite, opposed ; in comparison.
ffl# The doctrine of mutual dependence or
relativity of all things for their existence, e.g. the
triangle depends on its three lines, the eye on things
having colour and form, long on short.
ffl ,ai fflr Ife ^ One of the ten schools, as
classified by Hsien-shou of Hua-yen, which sought
to eliminate phenomena and thought about them,
in favour of intuition,
Kesponse, correspond, tally, agreement,
yukta, or yoga, interpreted by ^ ^ union of the
tallies, one agreeing or uniting with the other.
I I S Corresponding, or mutual causation, e.g.
mind, or mental conditions causing mentation, and
vice versa. | [ ^ Yoga, the sect of mutual response
between the man and his object of worship, resulting
in correspondence in body, mouth, and mind, i.e.
deed, word, and thought ; it is a term for the Shingon
or ^ school. I I ^ The correspondence of
mind with mental data dependent on five corre-
spondences common to both, i.e. the senses, reasoning,
process, time, and object. I | IW ^ j® The Sarn-
yuktagamas, or miscellaneous ” agamas; v. | |
If The bond (of illusion) which hinders the response
of mind to the higher data.
Knowledge derived from phenomena.
Mutually receiving, handing on and
receiving, mutually connected.
m ^ Unreal in phenomena, e.g. turtle-hair
or rabbit’s horns; the unreality of phenomena, one
of the H M
4? The unreality of form; the doctrine
that phenomena have no reality in themselves, in
contrast with that of Hinayana which only held
that the ego had no reality.
m M To be bound by externals, by the six
gunas, or objects of sensation. Cf. | L
ffi * Santati. ■ Continuity, especially of cause
and effect. ] | Illusory ideas continuously
succeed one another producing other illusory ideas,
one of the three hypotheses of the ^ Satya-
siddhi-sastra. | | ^ Nodal or successive con-
tinuity in contrast with df; ^ S uninterrupted
continuity, | | A continuous mind, unceasing
thought. I 1 ^ Continuity of memory, or sensation,
in regard to agreeables or disagreeables, remaining
through other succeeding sensations, cf. ^
Awakening of Faith, 1 | ^ Continuity-con-
sciousness which never loses any past karma or fails
to mature it.
The sign or form of wheels, also ^
i.e. the nine wheels or circles at the top of a pagoda.
To pity ; boast ; attend to ; vigorous.
( ^ To pity. I ^ ^ ^ Eamkara, a servant,
slave ; the seventh of the eight messengers of ;f;
m I.
Gravel, sand. ^ \ M The legend of
iy oka when a child giving a handful of gravel as
alms to the Buddha in a previous incarnation,
hence his rebirth as a king.
Hsien, commonly but incorrectly written ^
a Western Asian name for Heaven, or the 3*5 If
of Heaven, adopted by the Zoroastrians and borrowed
later by the Manicheans ; also intp. as Mahesvara.
1 ^ A Manichean monastery. | (or ^ jE)
The Manichean religion.
m Yacna. Pray; prayer is spoken of as absent
from Hinayana, and only known in Mahayana,
especially in the esoteric sect. 1 ® ; I ^ ; 1
To pray, beg, implore, invite. | To pray for
rain. [ M To vow.
The Earth-Spirit ; repose ; vast ; translit.
3 , g. 1 ^ m 15 (or ; | H (ff ; | m H ;
I ® ^ ^ BI; I 1 tl(orya)
I PE # (or H) ; also jg or ^ etc. Jetavana,
a park near Sravasti, said to have been obtained
from Prince Jeta by the elder Anathapindika, in
which monasterial ^ buildings were erected, the
favourite resort of Sakyamuni. Two hundred years
later it is said to have been destroyed by fire, rebuilt
smaller 500 years after, and again a century later
burnt down ; thirteen years afterwards it was rebuilt
on the earlier scale, but a century later entirely
destroyed. This is the account given in H ^ iff:
^9. I ^ ^ Gitamitra, tr. ^ '' friend of song ”,
311
STROKES
who ill the fourth century tr. some twenty-five works
into Chinese. | ■ Geya, singing ; Geyam,. a song ;
preceding prose repeated, in verse;, 'odes in honour
of the, saints ; cf. ^ pg gatha. | v. .ff" | |.
I pg Jetr ; .Jeta ; victor, a prince o.f Sravasti,- son
of king Prase.najit, and ,previous oumer of , the Jeta-
vana. '
II Aruna, rakta ; red.; ■ j ; | M . The
red- -sect, i.e. the Zva-dmar, or Shamar, the older
Lamaistic sect - of Tibet, who wear red clothes and
hats. I M IE Pad,ma, the red ■ lotus, after which
the 1 I m red, lotus hell is called, the, seventh
of the eight cold liells, where the flesh of the sufferers
bursts open like red lotuses.
^ A mo,nkey ; begin ; the ' g, hour, 9-11 , a.m. ;
I the middle of that hour, 10 a.m. Tfien-Pai
called the fourth period of Buddha’s teaching the
,1 1 ^,-
A class, lesson, ', examination,
portion of a book, a lesson. | ^
lesson.
I % A set
The rule of the
55^ To bore, pierce ; to thread ; to don, put on.
To bore a well, and gradually discover water, likened
to the gradual discovery of the Buddha-nature.
i:^'m Pierced-ear monks, many of the Indian
monks wore ear-rings ; Bodhidharma was called
I I m the ear-pierced guest.
Bind, restrain ; agree, covenant ; about,
i ^ To avail oneself of opportunity,' or suitable
conditions. | | According to their doctrine or
according to their school. j According to the
doctrine, or method.
Fine, handsome, beautiful, admirable. Madhura,
sweet, pleasant. | ^ Beautiful sound, a king of
the Gandharvas ( |£ ^ Indra’s musicians. Also,
the name of a son of Sudhira and Sumitra converted
by Ananda. | | ^) ; ^ ^ 55 Sarasvati,
M ® ^ ^ Muse of India, goddess of speech
and learning, hence called ^ ^ goddess
of rhetoric ; she is the female energy or wife of
Brahma, and also goddess of the river Sarasvati.
Eush out ; protrude ; rude ; suddenly,
I ^ Dhupa, incense, frankincense, fragrant gum ;
intp. as ^ ^ lemon-grass, perhaps Amlropogen nardus.
Duskrta (Pali Dukkata), wrong-doing, evil action,
misdeed, sin ; external sins of body and mouth,
i.e. deed and word. Of. | Jta Durga, Bhima,
or Marici, /' the wife of Mahesvara, to whom human
flesh was offered once a year in autumn.” Eitel.
I gg' ^ Drona, a Brahman who is said to have
divided the cremation remains of the Buddha to
prevent strife for them among contending princes.
To record; regulate; a year, a period (of
twelve years). [ ^ ^ The office of the director
of duties.
Ih Tassels ; the Uigur tribe ; a knot, | f Ij [Sg
Ml I i « ; I Pi pe (or 75 or SB) IP; m
m ; m m mi ^ m l B Srdaya,
the heart, the mind ; some forms are applied to the
physical heart, others somewhat indiscriminately
to the tathagata-heart, or the true, natural, innocent
heart ; | Pg or ^Ij Hrih is a germ-word
of Amitabha and Kuan-yin. i ^ ti H Ksetra,
a land, country, especially a Buddha-realm, cf.
I ^ Hrosminkan or Semenghan, an ancient
kingdom near Khulm and Kunduz. '' Lat. 35° 40
N., Long. 68° 22 E.” Eitel.
^ To endure, bear. | The patience
which endures enmity and injury. | f ^ PB Narmada,
the modern Nerbudda river.
M An interrogative particle ; translit. for jha,
y^ l \ I I of ^ g Jhapita, cremation.
I ^ Yava, barley ; a barleycorn, the 2,688,00Dth
part of a yojana ; also a measure in general of varying
weight and length. | ^ ^ Yavana, Yavadvipa,
i.e. Java. [ ^ M of. ^ Avalokitesvara.
I ^ Ya&s, or I ^ pg A’'asoja. There were two
persons of this name : (1) a disciple of Ananda ; (2)
another who is said to have played an important part
in connection wdth the second synod | pg (^) ;
J S S ; \ H Yasodhara ; the wife of
Sakyaniuni, mother of Rahula, who became a nun
five years after her husband’s enlightenment. She is
to become the Buddha Ra^mi-feta-sahasra-pari-
purna-dhvaja ; v. Lotus siitra. Her name was
also G5pa, Jl ^ ; 4ft M IP is perhaps GopL
^ 1 ^ ... ' ■ .
13 Back, behind ; turn the back on, go contrary
to ; carry on the hack. | ^ To turn one’s back
on the transmigration life and abide quietly in the
nirvana-mind. | ^ To turn the back on and leave
(the world). | IE To turn the back on Buddha-truth.
NINE STKOEIES'
312
I It IM M To mince fish on the back of an image,
and paste np the scriptures as a screen from the
wind — a man without conscience.
^ How? Why? Him; Turk; random; hemp;
long-lived; pepper, etc. ; translit. go, hu, | ^
Disorderly, without order. | ® M Gorocana,
a bright yellow pigment prepared from the urine
or bile of a cow.” M. W. j ^ Hun, or Turk, a
term applied to the people west and north of China ;
a nickname for Bodhidharma. [ Q Of West
Asian race, a term applied to the Buddha, as the
sMras were also styled | ^ Hun classics and
^ [ Old Hun was also a nickname for the Buddha.
I S A charm, or incantation against evil vapours,
etc. I The Hun way of kneeling, right knee on
the ground, left knee up. | IE A Monks from
Central Asia or India, | ^ ^ Hujikan, an ancient
kingdom south-west of Balkh . . . inLat. 35° 20' N.,
Long. 65° E.” Eitel.
Placenta, womb ; bladder. [ Womb,
uterine, v.
Garbha, the womb, uterus.
IS ft The five periods of the child in
the uterus. | | Ditto after birth, Le. infancy,
childhood, youth, middle age, old age.
m 39 m it The four yoni or modes of
birth — womb-born, egg-born, spawn-born, and born
by transformation (e.g. moths, certain deities, etc.).
Jfe:*: H
Yairocana in the Garbhadhatu.
regarded as a prison ;
The womb prison, the womb
see next.
Jio ^ Uterine birth, womb-born. Before the
differentiation of the sexes birth is supposed to have
been by transformation. The term is also
applied to beings enclosed in unopened lotuses in
paradise, who have not had faith in Amitabha
but trusted to their own strength to attain salvation ;
there they remain for proportionate periods, happy,
but without the presence of the Buddha, or Bodhi-
sattvas, or the sacred host, and do not hear their
teaching. The condition is also known as | g, the
womb-palace.
Garbhadhatu, or Garbhakosa-(dhatu),
the womb treasury, the universal source from which
all things are produced ; the matrix ; the embryo ;
likened to a womb in which all of a child is conceived
— ^its body, mind, etc. It is container and content ;
it covers and nourishes; and is the source of all
supply. It represents the g| ft fundamental nature,
both material elements and pure bodhi, or
wisdom in essence or purity ; g being the garbha-
dhatu as fundamental wisdom, and ^ acquired
wisdom or knowledge, the vajradhatu. It also repre-
sents the human heart in its innocence or pristine
purity, which is considered as the source of all
Buddha-pity and moral knowledge. And it indicates
that from the central being in the mandala, viz. the
Sun as symbol of Vairocana, there issue all the other
manifestations of wisdom and power, Buddhas,
bodhisattvas, demons, etc. It is ^ original
intellect, or the static intellectuality, in contrast
with ^ intellection, the initial or dynamic in-
tellectuality represented in the vajradhatu ; hence
it is the 13 cause and vajradhatu the ^ effect;
though as both are a unity, the reverse may be the
rule, the effect being also the cause ; it is also likened
to ^ij -fiji enriching others, as vajradhatu is to g ^Ij
enriching self. Kobo Daishi, founder of the Yoga
or Shingon ^ School in Japan, adopted the
representation of the ideas in mandalas, or diagrams,
as the best way of revealing the mystic doctrine
to the ignorant. The garbhadhatu is the womb or
treasury of all things, the universe ; the funda-
mental principle, the source ; its symbols are
a triangle on its base, and an open lotus as
representing the sun and Vairocana. In Japan
this mandala is placed on the east, typifying the
rising sun as source, or g|. The vajradhatu is
placed west and represents ^ wisdom or knowledge
as derived from Jg the underlying principle, but the
two are essential one to the other, neither existing
apart. The material and spiritual ; wisdom-source
and intelligence; essence and substance; and
similar complementary ideas are thus portrayed ;
the garbhadhatu may be generally considered as
the static and the vajradhatu as the dynamic cate-
gories, which are nevertheless a unity. The garbha-
dhatu is divided into H M three sections repre-
senting samadhi or quiescence, wisdom-store, and
pity-store, or thought, knowledge, pity ; one is
called the Buddha-section, the others the Vajra and
Lotus sections respectively ; the three also typify
vimoksa, prajna, and dharmakaya, or freedom,
understanding, and spirituality. There are three
heads of these sections, i.e. Vairocana, Vajrapaiii,
and Avalokitesvara ; each has a mother or source, e.g.
Vairocana from Buddha’s-eye ; and each has a
^ 3E emanation of protection against evil ; also
a sakti or female energy ; a germ-letter, etc. The
diagram of five Buddhas contains also four bodhi-
sattvas, making nine in all, and there are altogether
313
NINE STBOKBS
thirteen ^ ^ or great courts of various types of
ideas, of varying numbers, generally spoken of as
414. Cf. ^ iij 0 ; 'ffi
The Garbhadbatu and the Vajradhatu.
^ The region of misery, i.e. every realm
of reincarnation.
^ m The nature of misery; a sorrowful
spirit.
1 ^ Thatch ; mat ; mourning. [ ^ p ; # H Misery and trouble ; distress.
Jambhala/Jambliira, the citron tree, jBZ^/a’a octec?ra.
I ^ H Camara, ■ name of several plants, amra, knowledge or understanding of the
betel-nut, etc. ; the resort of '' golden-winged birds 'k axiom of suffering.
^ Thatch. 1 M H handful of thatch to
.cover one’s head, a hut, or simple monastery.
If ; as, like ; the said ; translit.j or jib sounds.
! SS (or ft); M M Jnana, tr. by ^ knowledge,
understanding, intellectual judgnieiits, as compared
with ^ wisdom, moral judgments ; prajna is supposed
to cover both meanings. [ |§ -J- Jnatipiitra, v.
jg NirgraiitliajnatL
Flourishing | It ’ iS Muni, a
solitary, a recluse, e.g. Sakyamuni, the recluse of
the ^akya family ; genii ; intp. as one who seeks
solitude, and one who is able to be kind. | H H
^ jg; Mulasthanapura, the modern Multan. |
Moca, the plantain tme, Musa sapientim., associated
with the idea of liberation from the passions.
^ Fragrant | ^ ^ ; it S. Bhiksu,
a beggar, religious mendicant ; a Buddhist nionlc.
I JS jg Bhiksuni, a nun. | ^ ft The 250 rules
for monks.
The root of misery, i.e. desire.
^ ^ The physical and raental suffering
resulting from evil conduct (chiefly in previous
existences).
The karma of suffering.
Misery deep as a river.
The deep ford or flood of misery which
must be crossed in order to reach enlightenment.
The ocean of misery, its limitlessness.
n mm The knowledge of the law of suffering
and the way of release, one of the /V | | |
One of the /V iS* q.v.
4&r Misery and unreality, pain and emptiness.
Duhkha, bitterness ; unhappiness,
suffering, pain, distress, misery; difficulty. There
are lists of two, three, four, five, eight, and ten
categories ; the two are internal, i.e. physical and
mental, and external, i.e, attacks from without.
The four are birth, growing old, illness, and death.
The eight are these four along with the pain of
parting from the loved, of meeting with the hated,
of failure in one’s aims, and that caused by the
five skandhas; cf. 0
n JE The obstruction caused by pain, or
suffering.
® m The cause of pain.
® m The net of suffering.
M The bond of suffering.
Duhkha-duhkhata. The pain or painful-
ness of pain ; pain produced by misery or pain;
suffering arising from external circumstances, e.g.
famine, storm, sickness, torture, etc.
S The bundle of suffering, i.e. the body
as composed of the five skandhas.
^ It Duskara-carya, undergoing difficulties,
hardships, or sufferings ; also Tapas, burning,
torment ; hence asceticism, religious austerity,
mortification. | | ^ ; :::^C /H # XJruvilva-kasyapa,
the forest near Gaya where Sakyamuni underwent
rigorous ascetic disciphne ; v,
si
NINE STROKES
314
m
Bitter words, words of rebuke. ■
Pip Dubklia-arya-satyam. The first of
the four dogmas, that of suiferiiiff : v. I H.
The wheel of suffering, i.e. reincarnation.
The path of suffering ; from illusion
arises karma, from karma suffering, from suffering
illusion, in a vicious circle.
The limit of suffering, i.e. entrance to
mrv na.
The body with its five skandhas 2£
enmeshed in suffering.
Samudaya, arising, coming together,
collection, multitude. The second of the four axioms,
that of '' accumulation ”, that misery is intensified
by craving or desire and the passions, which are
the cause of reincarnation. | | M M The four
axioms or truths : i.e. duhkha, pain ; samudaya,
as above; nirodha, the extinguishing of pain and
reincarnation ; marga, the way to such extinction ;
cf. m
The wisdom which releases from
suffering in all wmrlds. | | ( [) One of the eight
forms of endurance arising out of the above, v. /V
^ Eemains of suffering aw^aiting the Hina-
yana disciple w^ho escapes suffering in this world,
but still meets it in succeeding worlds.
Overflow, inundate ; abundant ; ample ;
superfluous ; fertile ; used in |nf | Mahayana.
I The ample door, school, or way, the Mahayana.
Important, essential, necessary, strategic ;
want, need ; about to ; intercept ; coerce ; agree,
etc. I The essential and mystic nature (of Buddha-
truth). I The important text or texts. | ^
The important meaning or aim. [ The essential
ford, or road. | iff* The essential mode of action,
or conduct. | Important, or essential words.
[ pg Essential door, or opening. J | ^ The
essential or strategic way.
stage of giving names (to seeming things, etc.), v. 7^
Cf. Awakening of Faith !&. | ^ Tarka ;
vitarka, conjecture, reckon, calculate, differentiate. |
^ H ^ The sect that reckons on, or advocates,
the reality of personality. | ^ ^ ; I (or ^ ^
Kesara, hair, filament, intp. as stamens and pistils.
I ^ To maintain determinedly, bigotedly, on the
basis of illusory thinking. | ; I pI 5 5 -H ^ or
Ketu, any bright appearance, comet, ensign,
eminent, discernment, etc. ; the name of two con-
stellations to the left and right of Aquila.
Chaste, lucky. 1 ^ Pure and true.
^ To bear on the back ; turn the back on ;
lose. I P! Positions that have been withdrawn
from in argument; defeated.
To go to, or into. | jlc M Ascetics
who burn themselves alive. | To go in response
to an invitation ; go to invite. | ^ To go or to
preach according to the need or opportunity.
An army ; military ; martial ; translit. kun,
cf. I ^ Kundi, Kuan-yin with the vase, also
I (or §$) i# ; S la ; S* # ; ^ S ; also m
(or ft for Kundika, idem. | ^ and ^ Jg
are also used for Kudika, an ascetic’s water-bottle.
I ^ Kunda, firepot, brazier, or fire-hole used by the
esoterics in fire-worship. | ^ f Ij ; | ig Kundalin,
ring-shaped, intp. as a vase, bottle. | ^ ^ij
fl^ 3E Amrta, v. m, one of the five ming wang,
the ambrosia king, also known as a X yaksa
in his fierce form of queller of demons. | ^ Kunda,
a flower, perhaps jasmine, oleander, or Bosivellia
thurifera.
gi" To reckon, count (on); scheme; add to,
annex; translit. ke; cf. M, | ^ ^ The
A rut, rule ; axle. I W A rule and its ob-
servance, intp. as to know the rule or doctrine and
hold it without confusion with other rules or doctrines.
I fg Rule, mode. | fg Bif A teacher of rules, dis-
cipline, morals ; an acarya. | ^ Rule, form.
M V. M-
Narrate, publish ; narration. | *[;g, ^ ;
Jglc ® ^ ^rotra, the ear.
Translit. ha, ha-, cf. ^ ^ ;
m; m i It ; #1-
3ft m Kali, strife, striver ; ill-born ; also
\m-, \mi I ® I n S; 1 ^ Iw 3E;
315
NINE STEOKES
IF (or ®:) fij ; M ^>J Kaliraja, Kalingaraja, a king
of Magadha noted for his violence; it is said that
in a former incarnation he cut off the ears, nose, and
hands of the Buddha, who bore it all unmoved ; cf.
Nirvana sutra, 31. | | ^ (15) Karsa, Karsaiia ;
dragging, pulling, ploughing ; a weight, intp.
as half a Chinese ounce. 111^^ Karsapana,
tr. as 400 candareens, but the weights vary ; also
[ I I i|g (or ^ or lie) m m I |^15(or^);
m M W m-
^ IFE ^ ^ ^ Kataputana, Pt tl
15 Pretas, or demons, of remarkably evil odour.
3^ (5^ ‘if'} Katyayana ; Mahakatyayana ;
Mahakatyayaniputra ; one of the ten noted disciples
of Sakyamuni. The foundation work of the Abhi-
dhanna philosophy, viz. the Abhidharma-jnana -
prasthana-sastra, has been attributed to him, but
it is by an author of the same name 300 to 500
years later. Other forms are | ^ ® ^ ; 1 ®
(oT m M ! Jg ¥ ^ MS ; 1 M (/S ■?)•
There are others of the same name ; e.g. the seventh
of the ten non-Buddhist philosophers, perhaps
Kakuda Katyayana, associated with mathematics,
but spoken of as “ a violent adversary of iSakyamuni.”
M. W.
f Ka&, a species of grass, used for mats,
etc. ; personified as one of Yama’s atten-
M. W. Eitel says a broom made of it and
used by Sakyamuni “ is still an object of worfship ”.
I I Kasapura, a city which Eitel locates
between Lucknow and Oudh.
thatch
dants.
ii ft K (or Kaclamba, a tree or plant with
fragrant flowers ; the Nauclea cadamba ; the imistard
plant.
m tt Kaca, glass, crystal ; tr. as a precious
stone.
3 ^ jll I ^ place said to be so called
because its bamboos were good for arrows, north
of Kosala ; but it is also given by M. W. as Benares.
Kanaka, or Kanika ; a tree or plant,
probably a kind of sandal-wood.
illl ^ ^ 5 II Kapotaka, M M ^
pigeon. I I I I ft ^ ; r]| SI Kapotaka-sam-
gharama, a monastery of the Sarvastivadah school,
so called because the Buddha in a previous incarna-
tion is said to have changed himself into a pigeon
and to have thrown himself into the fire in order to
provide food for a hunter who was prevented from
catching game because of Buddha’s preaching. When
the hunter learned of Buddha’s power, he repented
and attained enlightenment.
5^1 Karsapiya ; to be drawn,
attracted, conciliated ; intp. as forgiveness. | | (or
M) ® Kaliyaka, a naga inhabiting the Yamuna
(Jumna), slain by Krspa ; intp. as a black dragon.
Also Kalika, a garment of diverse colours.
iSS IP. Garuda; “ a mythical bird, the chief
of the feathered race, the enemy of the serpent race,
the vehicle of Vishnu.” M. W. Tr. as golden-winged,
with an expanse of 3,360,000 li, carrying the ju-i
pearl or talisman on its neck ; among other accounts
one says it dwells in great trees and feeds on snakes
or dragons. Also | @ | ; | ® | ; I f® ^ i
Ini ® a ; ^ ; m oM^) t p- The
association of the garueja, like the phoenix, with
fire makes it also a symbol of flame [ | 1 | |
M5 ; 1 S: ^ Karuna, pitying, pity.
is Bill ? Krsara, rice and peas boiled together ” ;
grain and sesamum.” M. W. It is intp. as a wheat
porridge.
Kama, desire, love, wish. A hungry spirit.
I I ® Kamalanka, an ancient country probably
part of the present Chittagong opposite the mouth
of the Ganges Eitel. | | (or H Kamala,
jaundice. i 1 ^ Kamarupa, now Kamrup ;
'' an ancient kingdom formed by the western portion
of Assam.” Eitel. I I IK % Kamadhatu ; the
realm of desire, of sensuous gratification ; this world
and the six devalokas ; any world in which the
elements of desire have not been suppressed.
mjt (or Kapila, author of the Sankhya
philosophy, v. if] ; also Kapilavastu, v. £[J.
Kapimala, of Patna, second
century a.d., converted by Asvaghosa ^ ; he
himself is said to have converted Nagarjuna ; he
was the thirteenth Patriarch.
Jii Kapila ; tawny, brown, red ; intp, as
red head, or yellow head ; name of the founder
of the Sankhya philosophy ; also | | ; | J:b | ;
1 I ; cf. ff* ^ and |^. Kapilavastu, v. ^ ;
also written in a dozen varieties, e.g. | ] (or J;b)
I (^) ; I I I m mm; i mm m or m)^
NINE STEOKES
316
: - Kapalikas, followers'" of Siva wliowoie
skulls.
3ti' tM: Kasniira,. Kasliuiir,:^ .
known in: CMnese as . J| Clii-piii the Kopken
of the Greeks, the modern Kabul ”, Kiiblia) ; under
Kaniska' the seat of the final synod for determining
the Canon. Other forms are | ^ M H 5 #1
m ' / V ■
3^1 Kalodayin, also called PE M
Udayin .or Black 'Udayiii, : but there are .other inter- ,
pretations ; -Baid , to 'have, been ^schoolmaster to
Sakyamuni, when young' and one , of. the. early dis-
ciples ; also to have been murdered.
'Kapisa, ,, an ancient ki.ngdom, south
of' the Hindukush, .'said to be, 4,000. li. around,, .w.it]i
a capital of the same name 10 li in circumference ;
formerly a. summer resort, of Kaniska.' '
^ ^ Kathina, I ^ | | hard, in-
flexible, unyielding ; a robe of merit. | 1 i
Karttika-masa, the month in October-November,
intp. as the month after the summer retreat, when
moiilvs received the '' kathina ” robe of merit ; the
date of the month is variously given, but it follows
the summer retreat ; also | ^ ^ ; | (or ^ |S
m m immm m i (or m) m is m
^ Kala, ^ I ; ^ I ; a minute part, an
atom ; the hundredth part lengthwise of a human
hair ; also a sixteenth part of anything. Also Kala
(and I ^), a definite time, a division of time ;
the time of work, study, etc., as opposed to leisure
time. Kala, among other meanings, also means
black, for which | | ^ Kalaka is sometimes used,
e.g. the black naga. | I || ® Karavira, a fragrant
oleander; tr. as ^ ^ Jg a plant whose leaves
on pressure exude juice. | I M 35 Probably an
incorrect form of Kapilavastu, v. * | | ( |)
^ (or ^ or Kasaya, a monk's dyed robe, in
contrast with white lay garb. | [ ^ 30 Kala-
pinaka, a city of Magadha, 20 li south-east of
Kulika, south of the present city of Behar
EiteL I I ^ Kulapati, the head of a clan,
or family. | 1 35 Pt The crab in the zodiac.
I I ^ Karala, “having projecting teeth, formid-
able,” “ epithet of the Eakshasas, of Siva, of Kala,
of Vishnu,” etc. M. W. I 1 ^ p Kalaka and
tinduka, the first a poisonous fruit, the second
non-poisonous, similar in appearance ; a simile for
bad and good monks. | j Krakucchanda,
V. 'S ^ Kakuda-Katyayana, v, 3g
M Kaya, the body; an assemblage; cl
Trikaya. ;
^ ("fe) Kaniska, king of ^ ^ tke
Yiieh-chih, i.e. of Tukhara and the Indo-Scythians,
ruler of Gandhara in northern Punjab, who con-
quered northern India and as far as Bactria. He
became a patron of Buddhism, the greatest after
Asoka. His date is variously given ; Keith says
“ probably at the close of the first century a.d.”
' It is also put at, 'A.d. 125-165.;, He 'co.nvoked “ the
third (or fourth) synod ” in Kashmir, of 500 leading
monks, under, the presidency ,of Vasumitra,
when the canon was revised and settled ; this he
is said to have had engraved on brass and placed
in a' stupa.
Kafyapa, 35 ^ (M) alia a class
of divine beings similar to or equal to Prajapati ” ;
the father “ of gods, demons, men, fish, reptiles, and
all animals ” ; also “ a constellation M. W. It is
intp. as “ drinldng light ”, i.e. swallowing sun and
moon, but without apparent justification. (1) One
of the seven or ten ancient Indian sages. (2) Name
of a tribe or race. (3) Ka^yapa Buddha, the third of
the five Buddhas of the present kalpa, the sixth
of the seven ancient Buddhas. (4) Mahakasyapa, a
brahman of Magadha, who became one of the prin-
cipal disciples of ^akyamuni, and after his death
became leader of the disciples, convoked and
directed the first synod, whence his title Arya Sthavira
(Jb chairman) is derived.^® Eitel He is
accounted the chief of the ascetics before the enlighten-
ment ; the first compiler of the canon and the first
patriarch. (5) There were five Ka^yapas, disciples of
the Buddha, Maha-Kafyapa, Uruvilva-Kasyapa, Gaya-
Kasyapa, Nadi-Kafyapa, and 'Da&bala-Kafyapa, ,;
the second, third, and fourth are said to have been
brothers. (6) A bodhisattva, whose name heads
a chapter in the Nirvana siitra. (7) | | J® ^ Kasya-
pa-Matanga, the monk who with Gobliarana, or
Dharmaraksa, i.e. Chu Fa-lan ^ ^ according to
Buddhist statements, brought images and scriptures
to China with the commissioners sent by Ming Ti,
arriving in Lo-yang a.d. 67. | | ^ Kafyaplya, a
school formed on the division of the Mahasanghikah
into five schools a century after the Nirvana. Keith
gives the southern order, in the second century after
the Nirvana, as Thera vada (Sthavira), Mahlsasaka,
Sarvastivadin, Kafyapiya. Other forms : | i ;
I I ffi ; 11^; 1 I ff ^ M n fJ H-
^ P b • Karanda, ? Karandaka. A bird
which flies in flocks and has a pleasant note ; also,
a squirrel which awakened Bimbisara to warn him
317
NINE ■STEOKES
against' a snake. (2) The, Karaiifla-veniivana, a garden
belonging to; an ' elder called, Karajida, used by a
Nirgrantha .sectj" then presented, by King Bimbisara
to Sakyamnni. Other forms : • | | | ^ ; | I «S^ ;
i ! ^ Ml \ Mi; mm; m im {0Tm)m-
Kaka, Kakala ; a crow, also ' | | | ;
I I I ' I M ^ Kakala, a black
insect or worm. 11®^ Kakaruta. A crow’s
caw. I I ^ ii M M Perhaps kapinjala, a
francolin, partridge, or pheasant. | | ^ Gagana,
the , firmament, space.
(or Kacamani, crystal, quartz.
I I ^5 ill Kacalindilnlka, or Kacilindi, also | [ (or
I ® bird, from whose feathers
robes are made.
is S ^ Kara(ka), one who does, or causes ;
an agent.
S V. I «.
is IP. Kanakamuni, v. I I
^ ^ Kanadeva, a disciple of Nagarjuna and fifteenth
patriarch, a native of South India, of the Vaisya
caste ; said to have only one eye, hence Kana his
name ; known also as Deva Bodhisattva.
Mb (^M) Kalavinka. A bird described
as having a melodious voice, found in the valleys of
the Himalayas. M. W. says a sparrow It may
be the Kalandaka, or Kokila, the cuckoo. It '' sings
in the shell ” before hatching out. Other forms are
I m m) or M I; I M fifn (H); | MM; m
m I I; M (or %%m) m H. etc. | ^ (or
® H J H ill Kapinjala, a francolin, partridge,
or pheasant. | | i | 3E Kapiiijalaraja, a previous
incarnation of Sakyamuni as a pheasant.
Elegant, refined, translit. j/ and w. | ||p
Yoga, of. I ita S ^ Ukkacela, is a place un-
known. \ ^ M ^ m) Uttarasanga, the cassock,
the seven-patch robe ; for this and Uttarakuru cf.
I iSS Ugra, an elder of Sravasti, whose name
is given to a sutra.
Heavy, weighty, grave, serious ; to lay stress
upon, regard respectfully ; again, double, repeated.
I V. fn the double ju. [ [Ij The heavy moun-
tain (of delusion), j ^o pay respect to the god
of fire, i ^ The double space, i.e. the space beyond
■space, the -void beyond the void. | g Repeated,
again 'and ■ again, manifold, e.g. | | ^ . ,|j^ ' The
multi-meshed net of India. | §1 The grave barriers
(to meditation and enlightenment) . | jH U ^
The double-storeyed hall at Vaisali where the Buddha
stayed. | Serious hindrances (to enlightenment),
e.g. delusion, ■ sill, retribution (or the results of one’s
previous lives). | @ ; ^ Geya, repetition ' in
verse of a prose section.
Limit, boundary, to fix. | ^ limited, e.g.
limited culpability by reason of accident, uninten-
tional error.
Descend, send down; degrade; subdue;
submit. I -ffi: To descend to earth from above, as
recorded of the Buddha. I H ifi: To subdue the
three worlds, as conqueror of them, e.g. [ [ | 3E
Trailokya-vijaya-raja, Raja subduing the three realms
above, here, below, one of the five great ^ 3E
the one controlling the east ; subduer of the three
reahiis of desire, resentment, and stupidity ; also of
these three passions in past, present, future.
There are other similar rajas. | Abhicaraka,
exerciser ; magic ; subjugator (of demons). [ ^
^ Yamantaka, cf. ^ the fierce maharaja with
six legs who controls the demons of the West. | ^
To descend into the world, as the Buddha is said to
have done from the Tusita heaven* | jjiili The descent of
Buddha’s spirit into Maya’s womb ; also to bring down
spirits as does a spiritualistic medium. | The
descent into Maya’s womb. ] To descend, draw
near from above, condescend, e.g. the Buddha, the
spirits, etc. | pi The anniversary of the descent,
i.e. the Buddha’s birthday, not the conception.
I M overcome demons, e.g. as the Buddha did
at his enlightenment. | f| To subdue, nagas, e.g.
I I to compel a naga to enter an almsbowl as
did the Buddha ; M ^ to subdue nagas and
subjugate tigers.
Face. I s Face and eyes, face, looks. |
Forehead, or mouth, or the line across the upper
lip. I Personal or face-to-face instruction. | ^
To sit in meditation with the face to a wall, as did
Bodhidharma for nine years, without uttering a word.
Skins, hides, pelts ; strip, cut off. i ^ ^
Latarka, ‘'green onions” (M. W.), tr. as ^ garlic.
jp* A thong ; translit. for m, ve, vai sounds.
1 (^) M W- generals under the southern
Maharaja guardian in a temple, | ^ (:^) ; ^
(or 5^) ^ ^ ^ ^ M Vaidehi, wife of
Bimbisara, and mother of Ajatasatru ; also called
NINE STEOKES
318
gribhadra. | ® ^ ; I ^ M ; M ; M
\ ^ ; I M&l (or Visrtu,
all-pervading, encompassing ; the preserver ” in
the Trimurti, Brahma, Visnu, ^iva, creator, pre-
server, destroyer ; the Vaisnavas (Vishmiites) are
devoted to him as the Saivas are to ^iva. His wife
is LaksmI, or ^ri. The Chinese describe him as
born out of water at the beginning of a world-kalpa
with 1,000 heads and 2,000 hands ; from his navel
springs a lotus, from which is evolved Brahma.
I m; m I ; m h ^ I; PJ 1 (ox It); M !;
II I Veda ; knowledge, tr. gjg or ^ clear
knowledge or discernment. The four Vedas are
theEgveda,Yajurveda, Samaveda, and Atharvaveda ;
they were never translated into Chinese, being
accounted heretical. | pg (or |t) Vitasoka,
Vigatasoka, younger brother of king Asoka. | pg ^
Vetala, V. | |t (5^) Wei-to, the guardian facing
the main hall of a temple ; the origin of Wei-to
is uncertain.
Q Sound, note, that which is heard. | ^ Vocal
teaching, Buddha’s preaching. [ Sounding block,
or board for keeping time or rhythm. [ ^ Music,
a musical accompaniment to a service. | ^ Sound
and meaning, i.e. a pronouncing dictionary. | ^
Sound, note, preaching, j ^ H Buddha’s work
in saving by his preaching. | Sound and echo
perseverance, the patience which realizes that all is
as unreal as sound and echo.
Jl^ Vayu. Wind, air ; rumour, repute ; custom;
temper, lust. | H ^ 1 | # I I A samadhi in
which the whole body is conceived of as scattered.
I (4* or III ) or ^ ''As a lamp (or candle) in
the wind ”, such is the evanescence of the world and
man. | JJ The wind knife, i.e. the approach of
death and its agonies. [ ^ Wind or air as one
of the four elements. | ^ The wind deva. | Jfl
The realm of wind, or air, with motion as its principle,
one of the pg ^ q.v. | ^ The calamity of
destruction by wind at the end of the third period
of destruction of a world. | ^ Wind colour, i.e. non-
existent, like a rabbit’s horns, tortoise-hair, or scent
of salt. I ^ The wheel, or circle, of wind below the
circle of water and metal on which the earth rests ;
the circle of wind rests on space. | (|j^) ^ The
region of the wind-circle.
^ To fly. I (;ff) -fill Flying genii. | -f{; Flying
and changing. | ^ Flying anywhere (at will).
I ff ^ Flying yaksas, or demons, j (ff ^
Flying ruler, synonym for a sovereign. | ^ Flying
staff, synonym for a travelling monk.
^ lhara, piij ^ H food; to eat, feed. The
rules are numerous, and seem to have changed ;
originally flesh food was not improper and vege-
tarianism was a later development ; the early three
rules in regard to " clean” foods are that “ I shall
not have seen the creature killed, nor heard it killed
for me, nor have any doubt that it was killed for me
The five " unclean ” foods are the above three, with
creatures that have died a natural death ; and
creatures that have been killed by other creatures.
The nine classes add to the five, creatures not killed
for me ; raw flesh, or creatures mauled by other
creatures ; things not seasonable or at the right time ;
things previously killed. The Lankavatara and
certain other sutras forbid all killed food. j |ff
Before food, i.e. before the principal meal at noon ;
but 1 ^ after food, especially after breakfast till
noon. I (or ^ The dining-hall of a monastery.
I The time of eating the principal meal, i.e. noon ;
nothing might be eaten by members of the Order
after noon, | ^ The lust for food, one of the four
cravings. \ ^ ^ ^ The five kinds of edible fruits
and grains : those with stones (or pips), rinds,
shells, seeds (e.g. grains), pods. i K ^ To eat
some kind of poisonous herb. | ^ To eat honey,
i.e. to absorb the Buddha’s teaching. | ^ The
time of a meal, i.e. but a short time.
■g Head, i il lit iU ; $|(or K) ® ® Suddho-
dana, intp. “ pure food ”, king of Kapilavastu,
husband of Mahamaya, and father of Sakyamuni.
I The chief seat, president, chief. | ^ Voluntary
confession and repentance. \ W I I ft ^
^uramgama, intp. heroic, resolute; the
virtue or power which enables a Buddha to overcome
every obstacle, obtained in the | ^ M or H ^
^uraihgama dhyana or samadhi ; | ^ is the
sutra on the subject, whose full title commences
iz ^ II. etc. I i (ft or ^ (or
ft (j^^) ; ^ ft oloka, a stanza of thirty-
two syllables, either in four lines of eight each, or
two of sixteen. | (or |||) H (^) Culaka, Cuda ;
one of the eight yaksas, or demons. | (or pp})
^ ^ubhakrtsna, the ninth brahmaloka, i.e. the
third region of the third dhyana of form. | PE (^) ;
jgic PE (or ^ or ^udra, the fourth of the
four castes, peasants. | (or fj;) pg (|^) ^ Suddha-
vasa, the five pure abodes, or heavens. | Heading
or title (of a sutra).
Gandha. Fragrance ; .incense ; the sense of
smell, i.e. one of the sa(iayatana, six senses. Incense
is one of tbe ^ Buddha’s messengers to stimulate
faith and devotion.
319
NINE STROKES
# A Incense balls.
# iitm , The one whose mind meditates
on Buddha becomes interpenetrated, and glorified by
Buddha-fragrance (and light). There are several
deva-sons and others called Hsiang-yen.
A The sense of smell and its organ, the nose.
# *1] An incense bsetra, i.e. a monastery.
rf The fragrant kitchen, i.e. a monastery
kitchen.
^ The atom or element of smell, one of
the six gunas.
Gandhakuti ; house of incense, i.e. where
Buddha dwells, a temple.
# ill Gandhamadana. Incense mountain, one
of the ten fabulous mountains known to Chinese
Buddhism, located in the region of the Anavatapta
lake in Tibet ; also placed in the Kunlun range.
Among its great trees dwell the Eiinnaras, Indra’s
musicians.
Incense - coloured, yellowish - grey, the
colour of a monk’s robe ; also 1 'fe ; | (^)
The fragrant pyre on which the body of
Buddha was consumed.
The desire for fragrance, the lust of the
nasal organ, one of the five desires.
The incense hall, especially the large hall
of the Triratna.
W 7K Liquid scent, or perfume, f | ^ Money
given to monks. | ( |) The scented ocean
surrounding Sumeru.
Thread incense (in coils) ; a lamp or
candle giving a fragrant odour ; incense and candles.
A censer.
Gandharaja, a bodhisattva in whose
image the finger tips are shown as dripping ambrosia.
There is also a | | Kuanyin.
Incense region, a temple.
(pip ; The gods of fragrance
(and music), i.e. the Gandharvas who live on Gandha-
madana ; the musicians of Indra, with Dhrtarastra
as their ruler.
1^ Hsiang-chi, the Buddha of Fragrance-
land I described in the ^ The
inhabitants live on the odour of incense, which
surpasses that of all other lands ; cf. 1 ^ ; also
the kitchen and food of a monastery.
Incense made in coils and burnt to
measure the time; also | M ; I PP*
Incense and flowers, offerings to Buddha.
'W Gandhahasti. Fragrant elephant ; one
of the sixteen honoured ones of the Bhadra-kalpa ;
also a bodhisattva in the north who lives on the
\ ^ \h 01 \ M I with Buddha | p ; cf. | ||.
\ \ '^ Si ^ narrative in the Abhidharma-kosa ;
also a title for the Buddhist canon. \ \
The third patriarch of the Hua-yen school, Fa-tsang
The name of the western Buddha-land
in which Aka^a Bodhisattva lives, described in the
S HE # S Akasagarbha sutra ; cf. [
ill The abode of the Bodhisattva of
fragrance and light.
A fragrant liquid made of thirty-two
ingredients, used by the secret sects in washing the
body at the time of initiation.
# A Incense and candles (or lamps).
^ Fragrance for food ; fragrant food.
Scented dragon’s brains, camphor
TEN STEOKES
320
m TEN STROKES
Yana ff ; ^ a veliicle, wain, any means
of conveyance ; a term applied to Buddhism as
carrying men to salvation. The two chief divisions
are the /J'^ | Hinayana and | Mahayana ; but
there are categories of one, two, three, four, and
five slieng q.v., and they have further subdivisions.
11^ The vehicle and ford to nirvana, i.e. Buddha-
triith. I S The vehicle-seed, or seed issuing from
the Buddlia-vehicle.
To borrow, lend. \ ^ jHc To borrow
a lower to offer to Buddha, i.e. to serve him with
another’s gift.
To meet; happen on ; attend to; worth,
valued at. | ® To meet, happen on unexpectedly.
To cause, enable. | fp ^ H Bhaisajya-
raja, the Buddha of medicine, or king of healing,
19* I it ^ 'PtqU, a hungry ghost, v. ^ 10.
V.
Double, double-fold, a fold ; to turn from or
against, to revolt. | To turn from and depart
from.
A length (of anything) ; a law, order. I ^
The Tajiks anciently settled near the Sirikol lake
Eitel. I 36 c The monk’s patch-robe.
To fall, lie down ; to pour ; upside down,
inverted, perverted ; on the contrary. | Per-
verted folk, the unenlightened who see things upside
down. fallacious comparison in a syllogism.
I ^ Hanging upside down ; the condition of certain
condemned souls, especially for whom the Ullambana
(or Lambana, cf. festival is held in the seventh
month ; the phrase is used as a tr. of Ullambana,
and as such seems meant for Lambana, | The
conventional ego, the reverse of reality. | ^ Cf.
19. Upside-down or inverted views, seeing things
as they seem, not as they are, e.g. the impermanent
as permanent, misery as joy, non-ego as ego, and
impurity as purity. | ^ The fallacy of using a
comparison in a syllogism which does not apply.
To put in order, mend, cultivate, observe.
Translit. su^ su. Of. ^
Sugata, one who has gone the right
way, one of a Buddha’s titles ; sometimes intp. as
well-come (Svagata). Also | [ I | ^; |
wmm-
m Surya, f Ij the sun ; also name of a
yaksa, the ruler of the sun.
To cultivate goodness ; the goodness that
is cultivated, in contrast with natural goodness.
^ Firmness in observing or maintaining ;
established conviction, e.g. of the Jgl| ^ bodhisattva
that all phenomena in essence are identical.
^ ^ Sutra ; from sw, to sew, to thread, to
string together, intp. as i.e. thread, string ;
strung together as a garland of flowers. Sutras or
addresses attributed to the Buddha, usually intro-
duced by ^0 ^ ^ thus have I heard, Evam maya
srutam. It is intp. by a warp, i.e. the threads on
which a piece is woven ; it is the Sutra-pitaka, or first
portion of the Tripitaka ; but is sometimes applied
to the whole canon. It is also intp. ^ or ^
scriptures. Also # H P. ; | \ ^ Ml
IWm^l f!E (or tl) Mim^ (or !&) p. A
clasp on the seven-piece robe of the ^ ^ Shin sect.
To cultivate the nature ; the natural
proclivities. | i ^ H The identity of cultiva-
tion and the cultivated.
To cultivate evil ; cultivated evil in contrast
with evil by nature.
To undergo the discipline of penitence.
mm To cut off illusion in practice, or per-
formance.
Illusion, such as desire, hate, etc., in
practice or performance, i.e. in the process of attaining
enlightenment ; cf.
ft That which is produced by cultivation,
observance.
or
W 7^ The six mysterious gates or
ways of practising meditation, consisting mostly of
breathing exercises.
TEN STROKES
321
Pg Asiira, demons who war .with Indra ; v.
m I ' [ ; it is also Sura, wliich means a god, or deity,
I ( ^ The army of asnras, fi.ghting on the | , | ^
asiira battlefield, against Indra. , j | Sara, wine,
spirits ; but it is also intp. as asiira wine, i.e. the non-
existent. , |v I or ® Asiira way, or destiny,
^ The power acquired by the practice of
all (good) conduct ; .the power of habit.
iT Carya, conduct ; to observe and do ; to
mend one’s ways ; to cultivate oneself in right
practice ; be religious, or pious. | | ^ A bodhi-
sattva’s stage of conduct, the tbird of his ten stages.
' ^ Suvarnia ; | H | ; ^ IJc fij gold.
To cultivate the way of religion ; be
religious ; the way of self-cultivation. In the Hina-
yana the stage from anagamin to arhat ; in Maha-
yana one of the bodhisattva stages.
piS A workshop (in a monastery).
^ Sudarsana, intp. ^ ^
beautiful, given as the name of a yaksa ; cf. also
^ All, every ; translit. hi, ho ; cf. ;
&
All incomplete ; a fallacy in the
comparison, or example, which leaves the syllogism
incomplete.
A fallacy in a syllogism caused by
introducing an irrelevant example, one of the thirty-
three fallacies.
^ Kukkuta is a cock, or fowl ; this is
intp. as the clncking of fowls ; cf. and The
I I I ^ Kaukkutikah is described as one of the
eighteen schools of Hinayana ; cf. ; Ml
UlI A kind of black dragon ; also
IW is iB) i I M M (or M ) ; -^r Jj M ; M M M ;
M ^ Ml W M^ ^ 1 ^ 0 . It is one of the symbols of
^ » m connected with his sword.
m PA m Kuvera ; kubera ; the god of riches,
Vaisravana, regent of the north ; having three legs
and eight teeth ; in Japan Bisliamon. Also | ^ ^
and numerous other names ; cf.
Things that go with the almsbowl, e.g.
spoon, chopsticks, etc.
® jf s Kuniara, a boy, youth ; cf. ] |
I 5^ A youthful deva.
Kula, aslope, ashore; a mound ; a small
dagoba in which the ashes of a layman are kept.
Kiila, a herd, family, household. | | H: Jg Kulapati,
the head of a family, a householder.
Existing together ; all being, existing, or
having, i | bSc 5 1 I ® Things or conditions on
wdiich one relies, or from which things spring, e.g.
knowledge. | | g Saliabhulietu, mutual causation,
the simultaneous causal interaction of a number of
things, e.g. earth, water, fire, and air. I I m Co-
existent, co-operative things or conditions.
- Defined variously, but in-
dicative of Viriipaksa, the three-eyed ^iva ; the
guardian ruler of the West, v. ^ .
fev ^1 (1) Kumbhira, crocodile ; alsojy||!|
Bl ^ Mi (2) Kuvera, Kubera, the guardian king
; of the north, v. |g Vaisravana, the god of
wealth.
m M K Kovidara, | 1 Bauhinia
variegata ; also one of the trees of paradise. M. W.
Said to be^the tree of the great playground (where
the child Sakyamuni played).
Natural, spontaneous, inborn as opposed
to acquired. 11^ Natural doubt, inborn illusion,
in contrast to doubt or illusion acquired, e.g. by being
taught. I I (:^) Spontaneous ideas or things.
I 1 The spirit, born at the same time as the
individual, which records bis deeds and reports to
Yama. Another version is the two spirits who record
one’s good and evil. Another says it is the Alaya-
\djhana. | | ^ Arising and born with one ; spon-
taneous.
t±j Krakkucchanda, fourth of the seven
ancient Buddhas, first of the Buddhas of the present
age. Cf.
Kuxudvipa ; Uttarakuru. The
T 1
/JOCOL
TEN STEOKBS
322
northem of tlie fotu: continents of a world ; cf.
^ and
Kroia, tlie distance the lowing of an
ox or the sound of a drum can be heard, circa 5 li.
Cf. n.
doctrine, the period of the Avataihsaka-siitra,
(2) {§ Sole ; i.e. || or Hmayana only, that of the
Againas. (3) Comparative ; all four forms of
doctrines being compared. Inclusive, that of the
^ Prajha, when the perfect teaching was revealed
as the fulfilment of the rest.
Kusumbha ; safflower, saffron.
Pointed, sharp. | Jambudvipa, and
m Both ; also ; to unite, join, comprehend.
I M Mutual benefit ; to benefit self and others.
I ^ The first four of the five periods of
Buddha’s teaching are also defined by Tfien-t'ai as ;
(1) ^ Combined teaching ; including [g and JglJ
Yama, v.
Origin, original. (0 M) I A i& -A- treatise
on the original or fundamental nature of man, by
4^ KausambI ; 1 ^ (or P Vatsa-
pattana, an ancient cit}^ of centnil India, identified
with the village of Kosam on the Jumna, 30 miles
above Allahabad. These are old forms, as are ^ ^ ;
51 ; li forms with "g and ; the
newer forms being ff (or Jp.
Both or all empty, or unreal, i.e. both
ego and things have no realitv.
O O J
Bijapura, or Bijapuraka ; described
as a citron, M. W. A fruit held in one of the hands
of Kunti Kuan-yin.
m m Kotr, I
intp. as 100,000 ;
WCI ^ croro, 10 millions ;
1,000,000; or 10,000,000.
Kosa, ^ cask, box, treasury ; trans-
lated ^ store, also |j!f sheath, scabbard ; especially
the I 1 |§ Abhidharma-kosa-sastra, v. composed
by Vasubandhu, tr. by Parainartha and Hsiian-
tsang. I I ^ The Abhidharma or Pitaka School.
Kusuma, a flower, flowers ; v.
1 11 ^ Kusuma vati ; name of a Buddha-realm.
I I 1 0 M Kusumamala, a wreath, garland.
I I {M) Kusula ; a bin ” skirt, worn by nuns ;
also M B 1 I ; iE (or H or M) ^ M-
til Kiiranta ; yellow amaranth ; intp.
as a red flower, among men with 10 leaves, among
devas 100, among Buddhas 1,000 ; also as a material
thing, i.e. something with resistance. Cf.
Complete release, i.e. the freedom of
the arhat from moral and meditative hindrances.
^ Darkness, obscurity ; deep, Hades ; used
chiefly in the sense of H ignorance, profound,
secret, invisible, e.g. as opposed to open, manifest.
I — ‘ Entire obscurity, pristine darkness. | Lictors,
or messengers of Hades. | f ij ; | ^ Invisible
benefit, or merit, i.e. within, spiritual. | ^ The
primitive darkness (at the beginning of existence).
I Jn The invisible aid of the spiritual powers, j ^
The rulers in Hades. | The palace of darkness,
Hades. | ^ Going into the shades, death. | ;
I ^ The unfathomable thought or care of the Buddhas
and bodhisattvas, beyond the realization of men.
I Jg Response from the invisible. | (or pj ) :^
Fumigation within, inner influence. | ^ Hades,
or the three lower forms of incarnation, i.e. hell,
preta, animal. | m The happiness^ of the dead.
I ^ The invisible powers — Brahma, Sakra, Yama ;
the spirits in general. | ; | '14 5 § ft The
Sankliya doctrine of primordial profundity, beyond
estimation, the original nature out of which all
things arose. | ^ Possessions of or for the dead ;
their happiness. 1 ^ ; 1 ^ ; I dt The dark
way, or land of darkness, the shades, Hades, pretas,
etc. I ^ Mysterious, supernatural, omnipresent
power. 1 ^ The assembly (for offerings) of
the spirits below and above, pretas, etc. | M M Jl-
The two regions of the dead and of the living.
it To permit, grant, acknowledge ; used for ^
in I Ji q.v.
^l] To peel, flay; kill. | ^ To flay, or peel.
In one of the previous incarnations of Sakyamuni
he is said to have written a certain gatha containing
the Holy Law on a piece of his own flayed skin with
one of his bones split into the shape of a pen, and
his blood instead of ink. ^ ^ 27.
^1] To scoop out. I To scoop out (one’s body)
and turn (it) into a lamp, attributed to Sakyamuni
in a former incarnation.
TEN STROKES
^ , Tsiiiig-iiiij : the fifth patriarch, of . the ■ Ilua-yen
school, explaioiiig its doctiiiie, in. one chiian.
Elder brother. | 3 ;^ Skiiidha, v. | (^Ij) 3E
cf- . 1 H # IvaMa. The womb, . uterus ; mi
embryo shortly after conception.
To . weep. | To weep. | !?§ To weep
and wail. .
Translit. ga; cf.
1 ' ^ Gatayah, noiii. pL of gati., intp; as going,
coming..'
Patha ; patliaka ; read, recite, intone, chant,
liymns in praise of Buddha ; Hg M is erroneously
said to transliterate the Sanskrit root vi-ne and to
be the same as ^ (or ^ lli), but these are
bliasa. 1 Instruments for keeping time during
chanting. 1 ±; I ^ifi Leader of the chanting.
I lb £; &. A famous Buddhist singer
of old, Ugly but with bell-like voice. | ^ To sing
hymns of praise.
^ Rude, wild ; the T'ang dynasty a.d. 618--907.
1 H ^ The T'ang Tripitaka, a name for Hsiian-
tsang. I If* Thng monks, especially 'Hsuan-tsang
as the T'ang monk. | fi To cast away as valueless.
m A city (or defensive) wall ; a city, a walled
town. I The city god, protector of the wall
and moat and all they contain.
intp. as ^ the fundamental, or original, or
principal honoured one. | fjp Sagara. | | The
Ocean. The Naga king of the ocean palace north of Mt.
■Meni,.. possessed of priceless piearls ; the dragon king
of rain ; bis eiglit-year-old daughter instantly attained
Buddhahood, V. the Lotus sutra. 1 Saha, a herb
in the Himalaya.s imparting immortality to the finder,
V. I I ^ ^ ffl ? Satakri, name of one of the
yaksa generals. | 1 ^ (^) ^ Sadvahana, Sata-
vahana, name of a royal patron of Nagarjuna. | ^
Saha; that which bears, the earth, v. ; intp.
as bearing, enduring ; the place of good and evil ;
a universe, or great chiliocosm, where all are subject
to transmigration and which a Buddha transforms ;
it is divided into three regions H and Mali a-
brahma Sahampati is its lord. Other forms : | \ ^
\mi mmriMmm
Saha-lokadhatu, the world. j ^ ; 1 Si
Svaha, an oblation by fire, also Hail 1 a brahminical
salutation at the end of a sacrifice. 1 Jg Satya,
true; satyata, truth, a truth. | ^ Sadhu, good,
virtuous, perfect, a sage, saint, tr. ^ good. | iJS
H b ^ ® IS Kapila, possibly Sankhya Eapila,
the founder of the Sankhya philosophy. |
Samaveda, the third of the Vedas, containing the
hymns. | !§ala, Sala ; the Sal tree,
I I M Shorea robusta, the teak tree, j ^ ^ala-
vana, the grove of Sal trees near KuSnagara, the
reputed place of the Buddha’s death. | |S (ffi) 3E
^alendra-raja, a title of a Buddha; also of Subha-
vyuha, father of Kuan-yin. | ^ ^ Sarasa, the
Indian crane. | M ^ ^ ^ Salaribhu, an ancient
kingdom or province in India. Exact position
unknown.” Eitel. i ^ ^ ; hfe I® ^ Srotra,
the ear. [ ^ Smara, recollection, remembrance.
Summer. | ff* During the summer, the
middle of the summer; the rainy reason spent by
the monks of India in retirement. | AM 5 ^ I >
1 ^ The period of the summer retreat for medita-
tion, known as varsas, the rains. 1 | ;
\ M I I M summer (retreat),
the I5th of the 7th month. | ® ® The age
of a monk as monk, the years of his ordination.
I ^ The assembly of monks at the summer retreat,
j The first day, or beginning, of the retreat.
Pk Lady, wife, mother, aunt, gff 1 A nun.
Grandchild ; grandson ; translit. sun. I m m
SundarJ, wdfe of Sundarananda ; Sundari, name of
an arliat ; also a courtesan who defamed the Buddha,
1 PE ifi Hi P£ Sundarananda, or Sunanda, said to
be younger brother of ^§akyamimi, his wife being the
above Sundari ; thus called to distinguish him from
Ananda.
Family ; home; school, sect; genus. | -tfi: M
V. qg. Taksasila, Taxila. | ^ KuLapati, the head
of a family. | ^ A domestic dog, i.e. trouble, which
ever dogs one steps.
Translit. da and na, e.g. | ^ Danta, tooth,
tusk, fang. | ^ hfaga, mountain, hill. | ;qi5 Naya,
conduct, course, leading.
To play, careless, idle, easy going ; translit.
s, s, chiefly sa, sa. ^ ^ ^ P|f ^ ? Satyadevata,
Contain; bear; allow; bearing, face, looks;
easy. \ ^ (or Ig;) An admissible though indirect
interpretation ; containing that meaning.
Himsa ; vihirnsa ; hurt, harm, injure. | ;
The wish, or thought, to injure another.
324
TEN SraOKES : v;
^ A palace, mansion ; a ennucli. | M S
Knmbliira, v. ^ ] J a crocodile, j The palace-
womb, where those who call on Amitabha but are
in doubt of him are confinecl for 500 years, devoid of
the riches of Buddha-truth, till born into the Pure
Land ; idem ^ J#
A banquet ; to repose ; at ease. | ^ To
sit in meditation, j ^ To enter into rest, to die.
I Peaceful and silent.
To overcome ; successfully attain to. | ^
To discover the truth. | To obtain the fruit
of endeavour; the fruit of effort, i.e. salvation. |
Successful end, certainty of obtaining the fruit of
one’s action. | ^ The certainty of attaining arhat-
ship. I ^ The assurance of success in attaining
enlightenment. | m The certainty of the know-
ledge (by the spirits, of men’s good and evil).
W ^ jfe Simharahni. '' A learned opponent
of the Yogacara school who lived about a.d. 630 .”
Eitel.
IS ? ffl. Simhanada. The lion’s roar, a terna
designating authoritative or powerful preaching.
As the lion’s roar makes all animals tremble, subdues
elephants, arrests birds in their flight and fishes in
the water, so Buddha’s preaching overthrows all
other religions, subdues devils, conquers heretics,
and arrests the misery of life.
® -jF 0 Simhala, Ceylon, the kingdom reputed
to be founded by Sirixha, first an Indian merchant,
later kin g of the country, who overcame the “ demons ”
of Ceylon and conquered the island.
6® ? iffi (or T^ft) Siihhasana. A lion throne, or
couch. A Buddha throne, or seat ; wherever the
Buddha sits, even the bare ground ; a royal throne.
To extend, expand, stretch. | Powers Tlie lion aroused to anger, i.e.
of extension or expansion. the Buddha’s power of arousing awe.
High, commanding. 1 (or [ij 0-mei
Shan or Mt. Omi in Szechwan. Two of its peaks are
said to be like M ^
pronounced 0-mei ; the monastery at the top is
the where P'u-hsien (Samantabhadra)
is supreme.
® ^ ^ ^ it Aryasiihha,
or Sirhha-bhiksu. The 23rd or 24th patriarch, Brah-
man by birth ; a native of Central India ; laboured
in Kashmir, where he died a martyr a.d. 259.
® ? 5 The lion king, Buddha.
To send; to differ, err ; translit. fe. |
Pariccheda. Difference, different, discrimination ;
opposite of zp ^ on a level, equal, identical. | fij
M m Kslrhjika, sap-bearing, a tree of that kind.
I ^ m Ksetra, land, region, country. 1 p M
Ksarapanlya, alkaline w^ater, caustic liquid ; also
said to be a kind of garment.
|§SP A host, army ; a leader, preceptor, teacher,
model ; tr. of upadhyaya, an “ under-teacher ”,
generally intp. as a Buddhist monk.
Simdhadhvaja ; lion-flag,” a Buddha
south-east of our universe, fourth son of
Mahabhijha.
® ^ or Harivarman, to whom the
jS; ^ Satyasiddhi-sastra is ascribed.
® ^ # T a Just as no animal eats
a dead lion, but it is destroyed by worms produced
within itself, so no outside force can destroy Buddhism,
only evil monks within it can destroy it.
Simha, a lion ; also ^ ^ ; idem # ^
Buddha, likened to the lion, the king of animals,
in respect of his fearlessness.
W? ?L Lion’s milk, like bodhi-enlightenment,
which is able to annihilate countless ages of the
karma of affliction, just as one drop of lion’s milk
can disintegrate an ocean of ordinary milk.
® 0^ The joyous samadhi
wdiich is likened to the play of the lion with his prey.
When a Buddha enters this degree of samadhi he
causes the earth to tremble, and the purgatories to
give up their inmates.
Siihhaghosa ; '' lion’s voice,” a
Buddha south-east of our universe, third son of
Mahabhijha.
325
TEN STEOKES
W « =6 Simhaliaiiu. The patern.al grand-
father of Sakyaniniii, a kiiig of Kapiiavastu, father
of ^.'uddhodana, ^uklodanaj Dronodana, and Amrto-
daiia. ,
M M
W ^
w a
Disciple of a disciple.
A nnn ; also
Teacker and donor, or monk and patron.
® a
The teacher of one’s teacher.
SfP or m A tiger’s tendons as lute-strings,
i.e. bodhi music silences all minor strings.
an 'old ■translation of sramaiia, one who has entered
into the life, of rest and shows loving-kindness to all.
I To cause calamities to cease, for which tlie
esoteric sect uses magical form ukc,. especially for
illness, or personal misfortune. | ^ To put an end
to suffering.
Eespect, reverence. [ H Konyodha,
a kingdom mentioned by Hslian-tsang as a strong-
hold of unbelievers ; it is said to be in south-east
Orissa, possibly Ganjam as suggested in Eitel ;
there is a Konnada further south. [ ^ Keverence,
worship. \ M Worship as an offering, one of
the three forms of giving, | ^ Kumbhanda,
a demon, v. | ^ I® ® Kofikanapura, t' An
ancient kingdom on the West Coast of India,”
including Konkan, Goa, and '' North Canara, between
Lat. 14"^ 37 N. and Lat. 18'' N.” Eitel
m Treasury; storehouse, j ^ Khirun, Urga,
the Lamaistic centre in Mongolia, the sacred city.
I K'u-ch'e, or Karashahr, v.
Court, hall, family ; forehead. | ^ The
ceremony on entering the hall for service.
Asana. A seat ; throne; classifier of build-
ings, etc. I ^ ; i: 1 ; “i" 1 ; 1 X A chairman,
president ; the head of the monks ; an abbot.
1 ^ J jfe 1 The halo behind the throne of an image ;
a halo throne. | ® The end of the summer retreat ;
the monastic end of the year.
Grace, favour. ) ^ One who graciously
saves — a term for a monk. | ^ Grace and love ;
human affection, which is one of the causes of rebirth.
1 ^ ^ The prison of affection, which holds men in
bondage. | Loving-kindness and pity. | ^
The river of grace. | The sea of grace, j
The field of grace, i.e. parents, teachers, elders,
monks, in return for the benefits they have con-
ferred ; one of the H tH •
To please, pleased. | ^ Please all, name
for the manager of affairs in a monastery, also called
^ ^ karmadana.
A short cut, a diameter. | ill A monastery
at Ling-an Hsien, Chekiang.
On foot ; a follower, disciple ; in vain ;
banishment. 1 A disciple, neophyte, apprentice.
I ^ The company of disciples.
Kegret, repent. [ ® The rules for re-
pentance and confession. | To repent of error.
Awaken to, apprehend, perceive, become
aware ; similar to hence ^ | . | A To apprehend
or perceive and enter into (the idea of reality).
Name of a Kashmir monk, Sugandhara, |
The ksetra or land of perception or enlightenment.
I The patience of enlightenment, obtained by
Vaidehi, wife of Bimbisara, on her vision of Amita-
bha,” also known as Joy-perseverance, or Faith-
perseverance; one of the ten stages of faith. [ ^
To awaken to the truth.
Hate, anger, rage. | ^ Hate and anger.
I The fetter of hatred binding to transmigration.
To breathe ; breath ; rest, stop, settle, cease ;
produce, interest. | {L To cease the transforming
work (and enter nirvana as did the Buddha). |
To set the heart at rest ; a disciple. | iH/H ® ;
I P£ ftl ^ Sakrdagamin,he who is to be reborn only
once before entering nirvana. [ At rest and kind,
Fan; door-leaf; transit, s, s, | JS SS
Santika, propitiatory, producing ease or quiet ; a
ceremony for causing calamities to cease. [ jff ;
I I ^ S (or j|x! 3S Sandhaka, a eunuch,
sexually impotent ; v.
To shake, rouse, restore. | To shake the
earth. | ^ To shake or ring a bell
TEN STROKES
326
To clasp under tlie arm ; to cherish ; to pre-
sume on. I ^ ; |]§, The two assistants of a
Buddha, etc., right and left.
V.
Arrest, catch. | ll§ ; 1 Pi ; | fir Bukhara.
The present Bokhara, 39° 47 N., 64° 25 E.
To measure (grain), calculate ; control, direct ;
materials * glassware. | To expound, explain,
comment upon ; T'ien-t'ai uses the term for question
and answer, catechism.
^ A side, heside, adjoining, near. 1 ^ ^
Eebirth as an animal. In some parts of China j ^
means the next life.
A flag on a bent pole; to warn; translit.
generally ca^^, rarely sanysan^ cin, Mm. | v.
China. 1 ^ v. ME abbrev. for Katyayana. | |g
Sandha or Sandhaka, a eunuch. | f® (®) Candana,
from cand, to brighten, gladden ; sandal-wood,
either the tree, wood, or incense-powder, from
southern India ; there are various kinds, e.g. ^
M 1 ! I ® ^ fungus or fruit of the sandal
tree, a broth or decoction of which is said to have
been given to the Buddha at his last meal, by Cunda
It PB q-v. ; V. g M ^ ^ 3. I ^ Campaka,
also H ^ (or or ^). A tree with yellow fragrant
flowers, Michelia chmipaka ; a kind of perfume ;
a kind of bread-fruit tree ; a district in the upper
Punjab. 1 ^ II Candala, v. below. I ^ M ^ ^ 5
^ ^ Candrabhaga. “ The largest Pundjab stream,
the Acesines of Alexander, now called Chenab.’’
Eitel. I ^ H ; 1 ^ ^ ^ Candradeva, the moon, the
moon-deva, the male ruler of the moon. [
Cinca-Manavika, or Sundari, also | IS name
of a brahmin woman who falsely accused the Buddha
of adultery with her, tg T q*"^- 1 PB S
Candala, derived from violent, and intp. as a butcher,
bad man. [ [Sg flj Candala, ‘‘ an outcast,’’ a man
of the lowest and most despised of the mixed tribes,
born from a Sudra father and Brahman mother.”
M. W. He bore a flag and sounded a beU to warn
of his presence. Converts from this class were admitted
to ordination in Buddhism. 1 PE Canda&ka,
Cruel Asoka, a name given to A4oka before his con-
version.
Time, hour, period ; constantly ; as kala,
time in general, e.g. year, month, season, period ;
as samaya, it means ksaua, momentary, passing;
translit. ji, | ^ |f Jihva, the tongue. | ^ Time-
division of the day, variously made in Buddhist
works : (1) Three periods each of day and night.
(2) Eight periods of day and night, each divided
into four parts. (3) Twelve periods, each under its
animal, as in China. (4) Thirty hours, sixty hours,
of varying definition. | (^) M The non-Buddhist
sect which regarded Time, or Chronos, as creator
of all things. | ^ ^ ^ Ml Jivajivaka, v. | (or
ft) Jfe One of the three classes of demons ;
capable of changing at the ^ tzii hour (midnighty
into the form of a rat, boy, girl, or old, sick
person. 1 ^ t ^ A Japanese sect,
whose members by dividing day and night into
six periods of worship seek immortality. |
The third of the six initial statements in a sutra,
Le. ~ Bf /'at one time” or ''once”, cf. ^
Wi- I M ^ SS M Jivitakara, name of a
spirit described as a devourer of life or length
of days. \ ^ M Jivaka, one of the eight principal
drugs ; living, making or seeking a living, causing
to live, etc. ; an " illegitimate son of king Bimbisara
by Amxadarika ”, who resigned his claim to the
throne to Ajatasatru and practised medicine ; a
physician. | ® ^ The conditions or causes of
time and place into which one is born. | ^ The
present company, i.e. of monks and laity ; the com-
munity in general. I :Jc Garments suited to the
time or occasion. | ^ Seasonable or timely food,
especially roots used as food in sickness, part of the
1^, i.e. turnip, onion, arrowroot, radish (or carrot),
and a root curing poison.
Likh ; to write ; pustaka, a writing, book ;
lekha, a letter, document. | ^ To write, record ;
a recorder.
|g A record.
A judge’s desk; a case at law. | ^ H
Andhra, a kingdom in southern India, between the
Krishna and Godavari rivers, whose capital was
Vengi ; the country south-east of this was known
as I I I-
ifcH' ' ■ "
p-lc Fuel, firewood, brushwood,
who looks after it in a monastery.
gf The one
Compare, collate, compared with, similar to
I & To compare, or collate, and measure ;
comparative. 1 To adorn, ornament.
A tree whose hard, black seeds are used for
beads ; a pillar, post, tablet. | @ Indra, abbrev.
ioim m I I*
A rule, line, pattern ; reach, research, science.
^ Extraordinary.
327
TEN STBOKES
Chestnut ; translit. I, hr. | (^) M
.LicchaYi, v, ' ], H; Hrdj- lirclaya, the heart,
V. If .
Mulberry. I 115 v. Safiglia. ' 1
V, .^raniana. ,
Mula, a root, basis, origin ; but when meaning
an organ of sense, Indriyam, a power faculty
of sense, sense, organ of sense M. W. A root, or
source ; that which is capable of producing or growing,
as the eye, is able' to. produce knowledge, _as faith is
able to bring forth good works, as human nature is
able to produce good or evil karma, v. 5IE I
Z1 + H |. 1 J: T ^ One of a Buddha’s.
ten powers, to know the capacities of all beings,
their nature and karma. | f Ij Of penetrative powers,
intelligent, in contrast with | |i| dull powers. [ ^
Organs and their powers, the five organs of sense
and their five powers. [ Natural capacity, capacity
of any organ, or being. | The field of any organ,
its field of operation. | ^ The object or sensation
of any organ of sense. ] ^ Nature and character ;
the nature of the powers of any sense. | Funda-
mental, basal, radical, original, elemental ; when
referring to a fiindamental text, ] | mulagrantha,
it indicates a sutra supposed to contain the original
words of the Buddha. [ | ^ ; 1 1 |i ; J I ^ p
The stages of dhyana in the formless or immaterial
realm. 1 | Root or fundamental mind. | ] ^ ;
I I M fundamental illusions, passions,
or afflictions— desire, hate, delusion (moha), pride,
doubt, bad views (or false opinions) the first five
are the 3E ; the last represents ^ fij ^ q.v.
I 1 ^ Fundamental, original, or primal wisdom,
source of all truth and virtue ; knowledge of funda-
mental principles ; intuitive knowledge or wisdom, in
contrast with acquired wisdom. | | |^ gg ; ||| ^
(or 7c '^) Primal ignorance, the con-
dition before discernment and differentiation. [ |
^ “ '55 ^ ^ The Sarvastivadins, v. ~ ^
I I m Original or fundamental mind or intelligence,
a name for the alayavijnana. | Decay of the
powers, or senses. 1 Motive power, fundamental
ability, opportunity. ] ^ The purity of the six
organs of sense. 1 ^ Nature and environment ;
natural powers and conditioning environment. |
The senses as doors (through which illusion enters).
1 H ; I Defective in any organ of sense, e.g. blind
or deaf. | ^ Putchuk, idem
^ To kill, exterminate ; different ; very. | 0
Rare, extraordinary, surpassing, as the 10®
and ^ surpassing palace and lake of Indra. [ ^
Surpassingly wonderful body, i.e. Padmottara, the
729th Buddha of the present kalpa. 1 (^) Hi
Jyotiska, | ] ^ 1; ^ |1 ^ ^ ; tf iS ll!
luminary, a 'heavenly body.”, M., W. Name
of a wealthy elder of Rajagrha, who gave all his
goods to the poor. ' | ^ fill One of the four kinds
of ascetics • who dressed in rags and ate^^ garbage.
I Ife Pif ii ^ Jyotfrasa, tr. as jfc flavour of
light, said to be the proper name of Kharostha,
V. fi.
To kill, cut down, cut off. i H # ^ Shatsa-
masa, cf. H* I The karma resulting from killing.
1 ^ To take life, kill the living, or any conscious
being ; the taking of human life offends against the
major commands, of animal life against the less
stringent commands. Suicide also leads to severe
penalties. | ^ The murderer, a name for Slara.
j Ksinasrava, thief-destroyer, i.e. conqueror of
the passions, an arhat. j To sla.y demons ; a
ghost of the slain ; a murderous demon ; a metaphor
for impermanence.
Floating, drifting, unsettled. 1 JL A hole
in a floating log, through which a one-eyed turtle
accidentally obtains a glimpse of the moon, the
rarest of chances, e.g. the rareness of meeting a
Buddha. | g A floating bag, a swimming float,
a lifebuoy, j @I ; | PS ; i ® ; \ M Buddha ;
also a stupa, v. and | Floating dust
or atoms, unstable matter, i.e. phenomena, which
hide reality. [ Passing thoughts, unreal fancies.
I Tic A floating log, v. | JL- I ^ (M) IS
Indriya, the organs of sensation, eye, ear, etc., in
contrast with 0 ^ the function or faculty of
sensation. 1 S drifting cloud, e.g. this life, the
body, etc.
Sagara, the ocean, the sea. | pp The ocean
symbol, indicating the vastness of the meditation
of the Buddha, the vision of all things. | The
eight virtues, or powers of the ocean, i.e. vastness,
tidal regularity, throwing out of the dead, containing
the seven kinds of pearls, absorption of all rivers,
of all rain without increase, holding the most mighty
fish, universal unvarying saltness. | The assembly
of the saints ; also a cemetery. | "g* The ocean-
tide voice, i.e. of the Buddha. | ^ Ocean pearls,
things hard to obtain. j ^ Ocean assembly, i.e. a
great assembly of monks, the whole body of monks.
I fl 3E The Ocean-naga, or Dragon King of the
Ocean ; hence the | 1 | fM sutra of this name. .
Vast, great. [ ^ Vast and mysterious.
Melt, disperse, expend, digest, dispose of.
TEN STROKES
328
I To put an end to, cause to cease. | To
disperse, or put an end to calamity. 1 ^ SB The
monk’s robe as putting an end to illusion. | ^ To
solve and explain. | To eradicate.
Flow ; float ; spread ; wander. | ^ Flowed
or floated down ; that which has come down from
the past. I ^ ^ ^ Transmigration which has
come down from the state of primal ignorance, i
An abbreviation for Bodhiruci, v. 1 S J
I ^ jB Lumbinl, cf. | 7jC Flowing water,
name of a former incarnation of Sakyamuni. |
Floating or shifting sands. | Continuous flow,
ceaseless. | ^ Liquid broth of molten copper, or
grains of red-hot iron, in one of the hells. | ^
Locana. Cf. M. Often regarded as the body
of bliss of Vairocana. ] % Saihsara, transmigration,
flowing and returning, flowing back again. 1
The way of transmigration, as contrasted with ^
that of nirvana. 1 H « The bhutatathata, or
absolute, in transmigratory forms. | Spread
abroad ; permeate ; flowing through, or everywhere,
without effective hindrance.
Prosperous, exalted ; many. [ [jj T'ai Shan
in Shantung, the eastern sacred mountain of China.
To bathe, wash. I i | ; | M
controller. | (^ ; | To wash the image of the
Buddha ; this is a ceremony on his birthday, 8th
of the 4th month. 1 ^ A bath-house. | ^
The bathing-drum, announcing the time for washing
in the Ch'an monasteries.
To well up, spring up. | jlj To spring forth.
I ^ The springing fountain, i.e. the sutras.^^^ ^
Black mud at the bottom of a pool;
muddy; to blacken, defile; the first form is more
correct, but the second is more common. ^ ^
Nirrti, destruction, the goddess of
death and corruption, regent of the south-west.
I I i The south-west quarter.
Nirvana, blown out, gone out, put out,
extinguished ” ; ‘‘ liberated from existence ” ; dead,
deceased, defunct.” Liberation, eternal bliss ” ;
(with Buddhists and Jainas) absolute extinction
or annihilation, complete extinction of individual
existence.” M. W. Other forms are | | ^ ; ’JIS 0 ;
i/S M ; Originally translated ^ to extinguish,
extinction, put out (as a lamp or fire), it was also
described as ^ ^ release, ^ tranquil extinction ;
^ inaction, without effort, passiveness; ^
no (re)birth ; ^ ^ calm joy ; ^ transmigration
to extinction”. The meaning given to “ extinction ”
varies, e.g. individual extinction ; cessation of
rebirth ; annihilation of passion ; extinction of all
misery and entry into bliss. While the meaning of
individual extinction is not without advocates, the
general acceptation is the extinction or end of all
return to reincarnation with its concomitant suffering,
and the entry into bliss. Nirvana may be enjoyed
in the present life as an attainable state, with entry
into parinirvaiia, or perfect bliss to follow. It may
be (a) with a “ remainder ”, i.e. the cause, but not
all the effect (karma), of reincarnation having been
destroyed; (b) without “remainder”, both cause
and effect having been extinguished. The answer
of the Buddha as to the continued personal existence
of the Tathagata in Nirvana is, in the Hinayana
canon, relegated “to the sphere of the indeter-
minates ” (Keith), as one of the questions which
are not essential to salvation. One argument is
that flame when blown out does not perish but
returns to the totality of Fire. The Nirvana Sutra
claims for nirvana the ancient ideas of ^ ^
permanence, bliss, personality, purity in the tran-
scendental realm. Mahayana declares that Hinayana
by denying personality in the transcendental realm
denies the existence of the Buddha. In Mahayana
final nirvana is transcendental, and is also used as
a term for the absolute. The place where the Buddha
entered his earthly nirvana is given as Kusinagara,
cf. 11^ The nirvaiia-form of Buddha ; also
] I ^ the “ sleeping Buddha ”, i.e. the Buddha
entering nirvana. | | Nivasana, an inner garment,
ci tlS. I I A ^ The eight rasa, i.e. flavours, or
characteristics of nirvana — ^permanence, peace, no
growing old, no death, purity, transcendence, unper-
turbedness, joy. I I The part, or lot, of nirvana.
1 i (® #) PP The seal or teaching of nirvana,
one of the three proofs that a sutra was uttered by
the Buddha, i.e. its teaching of impermanence,
non-ego, nirvana ; also the witness within to the
attainment of nirvana. I I ^ The nirvana city,
the abode of the saints. | | ^ The nirvana hall,
or dying place of a monk in a monastery. | | ^
The School based on the ^ 1 ] Mahapari-
nirvana Sutra, first tr. by Dharmaraksa a.b. 423.
Under the ^ Ch'en dynasty this Nirvana school
became merged in the T'ien-t'ai sect. | [ ^ The
nirvana palace of the saints. | | jlj The steadfast
mountain of nirvana in contrast with the changing
stream of mortality. | | ; 1 1 # The Nirvana
assembly, 2nd moon 15th day, on the anniversary
of the Buddha’s death. | 1 0 The date of
the Buddha’s death, variously stated as 2nd moon
15th or 8th day ; 8th moon 8th ; 3rd moon 15th ;
and 9th moon 8th. | | ^ Nirvana-joy or bliss.
1 I ^ Nirvana-island, i.e. in the stream of mortality,
STROKES.
from whicli .stream the Buddha saves 'men with his
eight-oar boat of truth, v* A.M JE- 11^ Mrvana-
dhatu ; the ' realm . of nirviiia, or bliss, where all.
virtues are stored und- whence all good comes ; one
of the H j I SP ^ Mdhapaiia, Nirda-
liana, cremation. | | ;fg The 8tli sign of the Buddha,
his entry into nirvana, i.e. his death, after delivering
'' in one clay and .night ’’ the | I Maha-
parinirvana sutra. . ( ]■ |M Nirvaiia sutra. , There
are, two versions, one the , Hlnayana, the other
the Mahayana, both of which, are translated .into
Chinese, in several, versions, and there are numerous
.treafises on .them. Hlnayana : fg ,
Ma,haparinirvana-sutra, tr. by Po Fa-tsu a.d. '290-
306 of the Western Chin dynasty, B.N. ,552. ,
H ^ 'fStr. by Fa-hsien, B.N, 118. ^ M U
translator unknown. These are different translations
of the same work. In the Agamas jS] there is
also a Hlnayana Nirvana sutra. Mahayana : ^
^ ^ jlx W: Caturclaraka-samadhi-sutra, tr.
by Dharmaraksa of the Western Chin a.b. 265-316,
B.N.116, A iJS M fM Mahapariiiiivana-siitra, tr.
by Fa-hsien, together with Buddhabhadra of the
Eastern Chin, a.b. 317-420, B.N. 120, being a similar
and incomplete translation of B.N. 113, 114. EH ®
^ H ^ gCaturdaraka-samadhi-sutra, tr. by Jhana-
gupta of the Sui dynasty, a.b. 589-618, B.N. 121. The
above three differ, though they are the first part of the
Nirvana sutra of the Mahayana. The complete
translation is ^ ^ M Dharmaraksa
A.D. 423, B.N. 113 ; v. a partial translation of
fasc. 12 and 39 by Beal, in his Catena of Buddhist
Scrijjtures, pp. 160-188. It is sometimes called
;}k or Northern Book, when compared with its
revision, the Southern Boob, i.e. IS ^
Mahaparinirvana-sutra, produced in Chien-yeh, the
modern Nanking, by two Chinese monks, Hui-yen
and Hui-kuan, and a literary man, Hsieh Ling-
yiin. B.N. 114. ± B M ^ ^ The
latter part of the Mahaparinirvana-sutra tr. by
Jnanabhadra together with Hui-ning and others
of the T'ang dynasty, B.N. 115, a continuation of
the last chapter of B.N. 113 and 114. | | The
fetter of nirvana, i.e. the desire for it, which hinders
entry upon the Bodhisattva life of saving others ;
it is the fetter of Hlnayana, resulting in imperfect
nirvana. | ] ^ Nickname oi ^ ^ Tao-sheng,
pupil of Kumarajiva, tr. part of the Nirvana sutra,
asserted the eternity of Buddha, for which he was
much abused, hence the nickname. \ | ^ Nirvana-
colour, i.e. black, representing the north. | |
The gate or door into nirvana ; also the northern
gate of a cemetery. [ | ^ The region of nirvana
in contrast with that of mortality. | | ^ The
nirvana-wind which wafts the believer into bodhi.
I I 'fe Nirvaiia food ; the passions are faggots,
wisdom is fire, the two prepare nirvapa as food.
329
?i ii ^ Niskala, without parts ; seedless ;
indivisible : or perhap's niskala, but a short time
to live, intp. as ^ f|^ a short time, temporary.
To steam ; advance ; all.
cooking sand for food.
Like
Burning, fierce; virtuous, heroic, j'rt ^
Tyagihrada, Jlvakahrada, the lake of the renouncer,
or of the hero, near to the Mrgadava.
m Smoke ; also tobacco, opium,
(of incense) like a cano|>y.
Smoke
^ The crow ; blank, not ; ah. ! alas ! translit.
chiefly u; ol M; mi IP;
Udyana, a park or garden ; the park
(of Asoka) ; an ancient kingdom in the north-west
of India, the country along the Subhavastu ; the
Suastene of the Greeks, noted for its forests, flowers,
and fruits ’b Eitel. Also | ^ fP ; | ; 1 K ;
I ; 1 jif lil* # ; I # M said to be the present
Ytisufzai.
^ m Ugra-bhaga, formidable or fierce
lord, one of the eight servants of IfC gj ^ 3E
M m F Urasi, orUrasa ; anciently in Kashmir,
the region south-west of Serinagur, Lat. SS"" 23 N.,
Long. 74° 47 E.’’ Eitel. The Hazara district. ’
M It # “ The king of an unlmown country
in Northern India who patronized Hsiian-tsang
(A.D. 640).” Eitel.
Unmada, ® ^ PE a demon or god of
craziness or intoxication. | ] Uma, '"flax,’"
"wife of Rudra and &va” (M. W.), intp. as wife
of ^iva, and as a symbol of ^ covetousness, desire,
Uma being described as trampling Siva under her
left foot.
^ ^ Udana, breatMng upwards a solemn
utterance, or song of joy, intp. as unsolicited or
voluntary statements, i.e. by the Buddha, in contrast
with replies to questions ; it is a section of Buddhist
literature.
planet Venus.
Usas. The dawn, but intp. as the
Tjl
TEN STROKES
330
Upaclana, laying hold of, grasp ; hence
material, things; it transliterates Bhava, and is
intp. as to have, be, exist, things, the resultant
or karma of all previous and the cause of all future
lives. ^ vblX and f#, | | ^ Ij ; M 1 M (oi* II
Upasika, female disciples who remain at home.
I I ^ UpMhi; a condition; peculiar, limited,
special; the ixpadhi-nirvana is the ^ or wretched
condition of heretics. j | ^ ^ Upagupta, also
,||5 and a ^udra by birth, who became the fourth
patriarch. | 1 H # ; |15 | ^ | ; M \ M ^
Upadesa, a section of Buddhist literature, genera]
treatises ; a synonym for the x4bhidharmapitaka,
and for the Tantras of the Yogacara school. | | ^
(or ® ® ^ S ; (g ^ ^ JJg Upasaka,
lay male disciples who remain at home and observe
the moral commandments. I \ m M l ^
M ^l (or ® or fl) Upadhyaya, originally
a subsidiary teacher of the Vedangas ; later, through
Central Asia, it became a term for a teacher of
Buddhism, in distinction from ^ disciplinists
and fip Brp intuitionalists, but as Ho-shang it attained
universal application to all masters. [ (or i%) ] ^ pg
Upananda, a disciple of Sakyamuni ; also one of
the eight Naga-kings in the Garbhadhatu. | | ^
I ^ ft* IS /S Upabesini, one of the
messengers of Mahjusri.
^ Is Uraga(sara)-candana,
serpent-sandal, a kind of sandal wood, used as a
febrifuge. | | 1 ; I H Uraga, going on the
belly, a serpent.
Usnisa, a turban, diadem,
distinguishing mark ; intp. as ff, Jg the crown of the
Buddha's head ; and ^ fleshy tuft or coif, one
of the thirty-two laksanani of a Buddha, generally
represented as a protuberance on the frontal crown.
Alsoil ill; I^M I; #(ornH) I 1 f.
m Agni, or Akni, an ancient kingdom north
of Lop Nor, identified with Karashahr. Also ^
Ml m
m
mf 15 ^*/ • Ucchusma. One of the 3E
ming wang; he presides over the cesspool and is
described both as '' unclean '' and as '' fire-head '' ;
he is credited with purifying the unclean. Also
I I I; \ \ m \ i \m \ lioT'ip I); 1 m
Uda, Udradesa, Odra, Odivisa ; an ancient
country of eastern India with a busy port called
^ ^ Charitrapura (Hsuan-tsang), probably
the province of Orissa.
ftr Ulak ; Ulag ; ■ a Uigur term meaning
horse, indicating relays of post-horses.
^ Om or Aum ; cf. u#.
Upavasatha (Pali, Uposatha). A
fast-day, originally in preparation for the brahminical
soma sacrifice ; in Buddhism there are six fast-days
in the month.
m
? Utabhanda, or Uda-
khancja, an ancient city of Gandhara, on the northern
bank of the Indus, identified with Ohind ; Bitel
gives it as the modern Attok
® ^ ^ Ujjayim, Ujiain, Oujein, ® H SiS
the Greek Ozene, in Avanti (Malava), one of the
seven sacred cities of the Hindus, and the first
meridian of their geographers, from which they
calculate longitude ; the modern Ujjain is about
a mile south of the ancient city. M. W.
JS Pt ® IS Udayana, a king of Vatsa, or
‘Kausambi, ‘‘ contemporary of Sakyamuni," of whom
he is said to have had the first statue made.
A bull, stallion; outstanding, special, alone.
I 0 Special, extraordinary. | ^ The outstanding
honoured one. 1 ^ ^ P£ Daksinagatha, a
song offering, or expression of gratitude by a monk
for food or gifts.
A wolf; fierce. | gjt |lj AYolf track hill,
another name for Jg, il| q.v.
ft Mani. A pearl ; a bead ; synonym for
Buddha-truth. | ^ij ^|5 Gulya, Caula, Cola. "'An
ancient kingdom in the north-east corner of the
present Madras presidency, described a.d. 640 as a
scarcely cultivated country with semi-savage and
anti-Buddhistic inhabitants." Bitel.
A class, rank, band ; translit. pan. | If ii$|
W ; I If M W ® IS The Tibetan Panchen-lama.
^ Keep, detain ; hand down. | ^ Eunna-
pandakas, castrated males. | H The difficulty of
one's good deeds being hindered by evil spirits.
A path between fields, or boundary ; to tres-
pass; translit. ba7i, imi, par, pra. v. ]|£, etc.
331
TEN STROKES
^ ? Vatya. A great calaiiiitoiis wind.
1$ Aandana, v. |p.
■ sect. I m M 'Tlie M dliarniakaya and
■ sambliogakaya^ and tlie . -ft tlicr nirmaimkaya ; ; v.
To .rear, feed, , do,mesticate ; restrain;, -cattle.
I ^ Tiryagyoni,: ^ ^ '' Born of or
as an animal A’ rebirth as an animal ; animals in
general ; especially ■ domestic animals. ' | | 0 The
cause, or karma, of rebirth as an animal. II#
The animal kingdom. 11 ^; 1 i ® The way,
destiny, or gati of rebirth as animals, cf. 7^ ^ ■
■ Sickness, an attack of illness ; haste, speedy ;
angry. | Hasty writing ; a hurried note ; write
speedily, or at once.
Illness, disease ; to hurt. | ^ Just as a
mother loves the sick child most, so Buddha loves
the most wicked sinner. Nirvana Siitra 30 .
A bowl ; abundant ; translit. ang. | ISg
Ahgaraka, the planet Mars. \ ^ M M, ^ Ahguli-
maiiya ; A WTeath, or chaplet, of finger-
bones ; a ^ivaitic sect which practised assassination
as a religions act.
A monastic
m To close the eyes, to sleep. |
sleeping-room.
m True, real ; verisimilitude, e.g. a portrait.
M I M 5 ancient Indian term for
China; v. ^
The true vehicle, i.e. the true teaching
or doctrine.
MX One who embodies the Truth, an arhat ;
a Buddha.
Truth and convention ; the true view
and the ordinary ; reality and appearance. M is
and is {g.
The real Buddha, i.e. the sambhogakaya,
or reward body, in contrast to the nirmanakaya,
or manifested body. Also the Dharmakaya ^ ^
q.v. I I ^ A true Buddha son, i.e. one who has
attained the first stage of bodhisattvahood according
to the JglJ ^ definition, i.e. the unreality of the ego
and phenomena.
The teaching of the ^ ^ True (or Shin)
The true , cause : reality as cause.
.K The region of truth or reality.
ISSU r-y-^
m ^ True and false, real and unreal. (1) .That
which has its rise in Buddha-tnith, meditation, and
wisdom is true ; that which arises from the influences
of unenlightenment is untrue. ( 2 ) The essential
bhutatathata as the real, phenomena as the unreal.
I ^ H The true and false minds, i.e. (I) The
true bhutatathata mind, defined as the ninth or
Amalavijnana. ( 2 ) The false or illusion mind as
represented by the eight vijnanas, A
Js^ Bhutatathata, ^ ^ ^ ^ The ^ is
intp. as I ^ the real, as iu ^ thus always, or
eternally so; i.e. reality as contrasted with ^
unreality, or appearance, and ^ ® ^ gfc unchanging
or immutable as contrasted with form and phenomena.
It resembles the ocean in contrast with the waves.
It is the eternal, impersonal, unchangeable reality
behind all phenomena. Bhuta is substance, that which
exists ; tathata is suchness, thusness, i.e. such is its
nature. The word is fundamental to Mahayana
philosophy, implying the absolute, the ultimate source
and character of all phenomena, it is the All. It is
also called i ^ self-existent pure Mind ;
{5^ ft Buddha-nature ; ft % Dharmakaya ; icu ^ lie
Tathagata-garbha, or Buddha-treasury ; ^ ^
reality ; ft Dharma-realm ; ft ft Dharma-
nature ; [H ^ ^ ft The complete and perfect
real nature, or reality. There are categories of I, 2 ,
3 , 7 , 10 , and 12 in number : (1) The undifferentiated
whole. (2) There are several antithetical classes, e.g.
the unconditioned and the conditioned ; the ^
void, static, abstract, noumenal, and the ^ ^
not-void, dynamic, phenomenal ; pure, and affected
(or infected) ; undefiled (or innocent), i.e. that of
Buddhas, defiled, that of all beings ; in bonds and free ;
inexpressible, and expressible in words. ( 3 ) ^
Formless ; ^ ft uncreated ; ^ ft without nature,
i.e. without characteristics or qualities, absolute in
itself. Also, as relative, i.e. good, bad, and indeter-
minate. ( 7 , 10, 12) The 7 are given in the ^ 8 ;
the 10 are in two classes, one of the Jgl] cf. Pg
^ 8 ; the other of the m cf. ^ ^ i ;
the 12 are given in the Nirvana sutra.
^ Sp — # Bhutatathata the only reality,
the one bhutatathata reality.
TEN STBOKES
332
M in S ^ Tlie meclitatioii in whicli all
phenomena are eliminated and the bhiitatathata or
absolute is realized.
m tu 1^ M The internal perfuming or in-
fluence of the bhiitatathata, or Buddha-spiiituality,
ti * The essential characteristic or
mark (laksana) of the bhiitatathata, i.e. reality.
^ is bhiitatathata from the point of view of the
void, attributeless absolute : ^ is bhiitatathata
from the point of view of phenomena.
True and eternal ; the eternal reality . of
Buddha-triith.
M A reflection of the true, i.e. a portrait,
photograph, image, etc.
A® The true nature ; the fundamental nature
of each individual, i.e. the Buddha-nature.
M M The Dharmakaya and Nirmana-
kaya ; v. ^
R Sp IS The ocean of the bhiitatathata,
limitless.
R S # The absolute as dharmakaya, or
spiritual body, all embracing.
R ia m ® The absolute in its causative or
relative condition ; the bhiitatathata influenced by
environment, or pure and impure conditions, produces
all things, v. ^
xtnmm The conditioned bhutatathata,
i.e. as becoming ; it accords with the ^ 50 ^ ^
unconscious and tainting environment to produce
all phenomena.
The mysterious reality; reality in its
profundity.
R? A son of the True One, i.e. the Tatha-
gata; a Buddha-son, one who embodies Buddha’s
teaching.
Mr ^ The true sect or teaching, a term applied
by each sect to its own teaching ; the teaching which
makes clear the truth of the bhutatathata. The
True Sect, or Shin Sect of Japan, founded by Shinran
in A.i). 1224, known also as the Hongwanji sect ;
celibacy of priests is not required; Amida is the
especial object of trust, and his Pure Land of hope.
Tattva. Truth, reality ; true, real.
I 1 53 The Truth-wisdom, or Buddha-illumination,
i.e. prajha. | | ^ Tattvajnana, knowledge of
absolute truth. | [ The region of reality, the
bhutatathata.
The true Buddha-nirvana as contrasted
with that of the Hmayana.
M (1) nirvana ego, the tran-
scendental ego, as contrasted with the illusory or
temporal ego. (2) The ego as considered real by
non-Buddhists.
3 :
The writings of Truth, those giving the
words of the Buddha or bodhisattvas.
R53 True knowledge or enlightenment (in
regard to reality in contrast with appearance).
R ^ Wisdom or knowledge of ultimate truth,
or the absolute, also called ^ ^ knowledge of the
no-thing, i.e. of the immaterial or absolute ; also
^ ^ sage wisdom, or wisdom of the sage.
A true P'u-hsien or Samantabhadra,
a living incarnation of him.
m m The real or absolute dharma without
attributes, in contrast to phenomena which are
regarded as momentary constructs, j ) ^ The
region of reality apart from the temporal and unreal.
The true and pure teaching of the Maha-
yana, in contrast to the Hinayana.
R ii The true knowledge of the Maha-
yana in its concept of mental reality, in contrast with
Hmayana concepts of material reality.
m m Truth, the true principle, the principle
of truth ; the absolute apart from phenomena.
R # 15 .tt The spirit of true enlightenment,
i.e. the discipline of the mind for the development
of the fundamental spiritual or Buddha-nature.
TEX STROKES
333
(1) The absolute" void j complete vacuity,
said to be the nirvana of the Hinayana. (2) The
essence of the bhiitatatliata, as the S ^0 of-
the.|g |§, Pg 1^, and ^ |||. (3) The void or
immaterial ^as. reality, .as .essential or vsubstantial,
the ^ ^ ^ not-void void, the ultimate reality,
the highest Mahayana concept of true voidness, or
of ultimate reality. ] | %,The true void is the
mysteriously existing ; truly void, or immaterial,
yet transcendentally existing.
MB The mystic or subtle form of the bhutata-
; thata, or absolute, the form of the void, or immaterial,'
Dharmakaya. ■ ■ '
mmm. Eelease from all the hindrances of
passion and attainment of the Buddha's nirvana,
which is not a permanent state of absence from
the needs of the living, but is spiritual, omniscient,
and liberating.
Jft- Su The realization of reality in the
absolute as whole and undivided, one of the ^
JR
‘ The true and complete enlightenment,
i.e. the perfect nirvana of the Buddha ; the per-
ception of ultimate truth.
word a'" .pjif as the principle of the iingenerated, i.e.
the eternal, j | The mantra wisdom, which
sui'passes all other wisdom, | | ^ Tlie mystic
nature ■ of the mantras and dharaiils ; the esoteric
things of Shingon.
IR True speech or teacliino
the Buddha.
the , words of
Commentaries or treatises on. reality.
jR True words, especially as expressing
the truth of the bhutatathata ; the words of tine
Tathagata as true and consistent.
The asseverations or categories of reality,
in contrast with fg. | ordinary categories ; they are
those of the sage, or man of insight, in contrast
with those of the common man, who knows only
appearance and not reality. | | H ^ Paramartlia
m m M m. also called ? Gunarata ^ PE
or Kuianatha, from Uj jain in western India, who came
to China a.d. 546, and is famous as translator or
editor, e.g. of the M f&.
mm Real evidence, proof, or assurance, or
realization of truth. The knowledge, concept, or
idea which corresponds to reality.
JR a True words, words of Truth, the words
of the Tathagata, Buddha-truth. The term is used for
mantra and dharani, indicating magical formulse,
spells, charms, esoteric words. Buddhas and Bodhi-
sattvas have each an esoteric sound represented
by a Sanskrit letter, the primary Vairocana letter,
the alpha of all sounds being “ a " p^, which is also
styled I I #c IS: m the True Word that saves
the world. I 1 m The True Word, or Mantra-
Vehicle, called also the supernatural vehicle, because
of immediate attainment of the Buddha-land through
tantric methods. | | ^ The Triie-word or Shingon
sect, founded on the mystical teaching ‘‘ of all
Buddhas", the “very words" of the Buddhas ;
the especial authority being Vairocana ; cf. the
sutra, etc. The
founding of the esoteric sect is attributed to Vairo-
cana, through the imaginary Bodhisattva Vajrasattva,
then through Nagarjuna to Vajramati and to Amogha-
vajra, circa A.n. 733 ; the latter became the effective
propagator of the Yogacara school in China ; he is
counted as the sixth patriarch of the school and
the second in China. The three esoteric duties of
body, mouth, and mind are to hold the symbol in
the hand, recite the dharanis, and ponder over the
mm Buddha-wisdom ; the original unadulter-
ated, or innocent mind in all, which is independent
of birth and death ; cf. ^ @ and ^ M i&.
Real knowledge free from illusion, the sixth vijnana.
M M The true body, corpus of truth, dharma-
kaya, Buddha as absolute.
mm The Truth ; the true way ; reality.
Pure gold. | [ An image of pure
gold ; the body of the Buddha. | [ |J] A mountain
of pure gold, i.e. Buddha's body.
The gateway of truth, or reality ; the
Truth ; the school of perfect truth, in contrast with
partial truth adapted to the condition of the disciple.
m m The region of reality, ultimate truth, idem
I » 1-
A carpenter's square, a rule ; translit. hi.
TEX STROKES
334
cf. lit, n, its- I ^
^ If and cf. ^ p
lura, V.
§15- 1 & ^ Kurava or
Uttarakiiru, v. tlie northern of the four great
continents. | ^ P-f; Kukkiita, a cock, fowl \ j |
^ IS n Kukkutesvara, Korea.
To break, disrupt, destroy, cause schism ;
solve, disprove, refute, negate. | {§" To disrupt
a monk’s meditation or preaching, also | |U
^ ff' Sanghabheda, disrupt the harmony of the
community of monks, to cause schism, e.g. by
heretical opinions. | ilii ^ To break open the gates
of hell, by chants and incantations, for the release
of a departed spirit. | To refute (false) tenets,
e.g. the belief in the reality of the ego and things.
I ^ To destroy. | ^ Destroyer of good, a name
for Mara. | X To neglect the summer retreat.
I To break the commandments. | To refute
the belief in the reality of things ; to break the
power of transmigration as does the Buddha. ) jE
That which denies the truth, e.g. heresy. | jE ^
An incorrect or wrong form of livelihood. |
To break the (Buddha-)law, e.g. by the adoption
of heresy. | ^ ^ The sects established by Yung-
™ng ^ 00, Ching-ying ^ and Huhyuan
W. which held the unreality of all things. |
also called BS Refuting and establishing; by
refuting to prove, or to establish, i.e. in refuting the
particular to prove the universal, and vice versa.
1 ^ H UpaSnti, tranquillity, calm. | (3®) (iE)
To break, or disprove the false and make manifest
the right. | To break a door, leave a sect, j ^
To destroy darkness or ignorance and fulfil
the Buddha-vow, i.e. that of Amitabha. | ^ ^
To break into a smile, the mark of Kasyapa’s
enlightenment when Buddha announced on Vulture
Peak that he had a teaching which was propagated
from mind to mind, a speech taken as authoritative
by the Intuitional School. [ ^ To overcome the
maras, exorcise demons. | ^ To break the monastic
rule of the regulation food, or time for meals, for
which the punishment is hell, or to become a hungry
ghost like the kind with throats small as needles
and distended bellies, or to become an animal.
m, To invoke, either to bless or curse. [ |g
To invoke blessings on the emperor’s birthday.
A Grandfather ; ancestor ; patriarch ; founder ;
origin. See n -f* A |. | Bip A first teacher, or
leader, founder of a school or sect ; it has particular
reference to Bodhidharma.
Jfi^ The spring ancestral sacrifice ; the spring ;
ancestral temple, tablet, etc. | An ancestral
temple or hall. | ^ ^ An endowment for masses
to be said for the departed, also ^ M ! IlS ^ It-
IS To revere, venerate ; only ; translit. j in
1 il M ^ ; .1 ISt In li Si The vihara and
garden Jetavana, bought by Anathapindaka from
prince Jeta and given to Sakyamnui.
1^ Inscrutable spiritual powers, or power ; a
spirit ; a deva, god, or divinity ; the human spirit ;
divine, spiritual, supernatural.
WA Gods, or spirits, and
men.
'fill ; I M The genii, immortals, rsi, of
whom the five kinds are |f , A? ftfe? M
i.e. deva, spirit, human, earth (or cave), and preta
immortals.
Offerings placed before the gods or
spirits.
Deva-light, the light of the gods.
# v. l a.
52/ Rddhhmantra, or dharani ; divine or
magic incantations.
ff Deva or spirit thrones.
W The realm of spirit, of reality, surpassing
thought, supramatural.
A devi, a female spirit ;
a sorceress.
TT Mysterious, mystic, occult, recondite,
marvellous.
)Pt ^ Purusa, or Atman. The soul, the spiritual
ego, or permanent person, which by non-Buddhists
was said to migrate on the death of the body.
Purusa is also the Supreme Soul, or Spirit, which
produces all forms of existence.
The spirits of heaven and earth, the gods;
also the intelligent or spiritual nature.
Spiritual wisdom, divine wisdom which
comprehends all things, material and immaterial.
335
TEX STKOKES
Tlie vital spirit as the .basis of bodily life.
m m The intelligent spirit, also called ^
, the soul ; incomprehensible or divine wisdom.
IPt Supernatural influences causing the ■
changes in natural events ; miracles ; miraculous
transformations, e.g. the transforming powers of a
Buddha, both in regard to himself and others ;
also his miraculous acts, e.g. unharmed by poisonous
snakes, imburnt by dragon fire, etc. Tantra, or
Yogacara.'
# (S) Deva-foot ubiquity. Ecldhipada ;
rddhi-saksatkriya. Also ^ Ml M
Supernatural power to appear at will in any place,
to fly or go without hindrance, to have absolute
freedom ; ol iz M.- I I ^ The first, fifth, and
ninth months, when the devas go on circuit through-
out the earth.
# a m Ubiquitous supernatural power,
especially of a Buddha, his ten powers including
power to shake the earth, to issue light from his
pores, extend his tongue to the Brahma-heavens
effulgent with light, cause divine flowers, etc,, to rain
from the sky, be omnipresent, and other powers.
Supernatural powers of eye, ear, body, mind, etc.
I I ^ idem | 1 | ^ The supernatural
or magic vehicle, i.e. the esoteric sect of ^
Shingon.
The spirit world of devas, asuras, and
pretas. Psychology, or the doctrines concerning
the soul. The teaching of Buddha. Shinto, the
Way of the Gods, a Japanese national religion.
The darkened mind without faith.
The Ch'in state and dynasty, 255-205 b.c.
I Syria, the Eastern Roman Empire. | ^ 3E
Chhn-kuang, the first of the ten kings of Hades.
I*: To feed a horse ; translit. ma. | ^ ^
Mathura, v. J®. | ^ ^ H fp Manojnaghosa,
an ancient bhiksu. [ j[S ^ Matipura, an '' ancient
kingdom (and city) the kings of which in a.d. 600
belonged to the Sudra caste, the home of many
famous priests. The present Rohilcund (Rohilkhand)
between the Ganges and Ramaganga ’h | ^ ^
Malasa. '' A mountain valley in the upper Pundjab.”
1 ^ Pt Malakuta. '' An ancient kingdom of
Southern India, the coast of Malabar, about a.I). 600
a, noted haunt of the Mrgrantha sect.” Eitel.
m Secret, occult, esoteric ; opposite of |g| .
I pp Esoteric signs, or seals, j || Secret, mysterious.
I ^ ^ §k The esoteric Mantra or Yogacara
sect, developed especially in "g* Shingon, with
Vairocana B ^ as the chief object of worship,
and the mandalas of the Garbhadhatii and Vajra-
dhatu. I ^ Secret, occult, esoteric, mysterious,
profound. [ [ (J^) ^ The esoteric (superior)
vehicle, i.e. the above sect. j [ ^ Vajrasattva,
cf. who is king of Yaksas and guardian
of the secrets of Buddhas. | | 5i» The mantras,
or incantations of the above sect. [ j Its dharanis.
I I Its altars. | | ^ The (above) esoteric
sect. I I 5^ Its commandments. 1 ( I) ^ Its
teaching ; the sect itself ; one of the four modes
of teaching defined by the T'ien-thi ; a name for
the [B 35:. I I Jfe flu The yoga rules of the esoteric
sect ; also a name for the sect. | ( |) Its sutras.
1 i ^ ^ The collection of mantras, dharanis, etc,,
and of the Vajradhatu and Garbhadhatu literature,
attributed to Ananda, or Vajrasattva, or both.
I (I ) ^ The treasury of the profound wisdom, or
mysteries, variously interpreted. | or Secret,
magical incantations. 1 ^ The mysteries of the
esoteric sect. [ ^ The essence, the profoundly
important.
Together, idem I ® To arise together.
A satchel, book-box ; translit. ^
Upagupta,^ V. I B IS; ^ M
Gavaihpati, a monk with the feet and cud-chewing
characteristic of an ox, because he had spilled some
grains from an ear of corn he plucked in a former
life.
Flour, meal, powder. [ ^ ^ Bones
ground to powder and body in fragments.
Paper. [ H Palm-leaves. | :^, | ^, | ^
Paper clothing, hats, money, etc., burnt as offerings
to the dead.
One-coloured, unadulterated, pure, sincere.
I — Pure, unmixed, solely, simply, entirely. | ^
Sincere, true ; name of a man who asked the Buddha
questions which are replied to in a sutra. | pg
Ounda, who is believed to have supplied Sakyamuni
with his last meal ; it is said to have been of
q.v., but there are other accounts including
a stew of flesh food ; also I ? 1= M M-
1
TEN STROKES
336
^ Cord ; to extort, express ; the cord or noose
of Knan-yin by which she binds the good ; the cord
of the vafra-king by which he binds the evil ; translit.
'sa, I bJ: V . 4 Sattva. ,| ; I M V. ^ Saha,
the world. ] ^ ; | |g Express, expression (in words) ;
forced statements, a demand or request (e.g. for
information).
Original colour or state ; plain, white ;
heretofore, usual ; translit. su. | ^ Already pre-
pared. J P|f DJ| ^ ® ^ ^ Suvarna ;
V. gold. I ^ ; I ^ Ordinary tkonghts, or hopes ;
the common purposes of the mind. | fH ^ v. ^
Sutra. I ^ ^ Possessing the fundamental dharma-
kaya nature though still in sin, i.e. the beings in
the three lowest orders of transmigration. [ ||
Plain silk lustring, thin silk. | ^ The urna, or white
curl between the Buddha’s eyebrows. 1 ^; \m
Vegetarian food.
Offer ; pay, give ; receive, take ; translit. na ;
cf. 1 ^ To accept all the commandments, or
rules. I Jd ^ V. I ^ ; | To receive,
accept. I ijif A cap made of bits of given material.
1 ^ ; I ^ ; I ^ V. It ^ Namah. | To receive
or accept the commandments. | ^ A stole worn
during teaching, f ff" j||| Navasahgharama,
‘'An ancient monastery near Baktra, famous for
three relics of Sakyamuni (a tooth, basin, and staff).”
Eitel. 1 If H ^ H Navadevakula. '' An ancient
city, a few miles south-east of Kanyakubdja, on the
eastern bank of the Ganges. The present Nobatgang.”
Eitel. 1 1^ Na-fu-po, Hsiian-tsang’s name for
a city on the ancient site of I-hstin |f, capital
of Shan-shan ^ in the Former Han dynasty,
afterwards known as Nob or Lop (in Marco Polo). It
corresponds to the modern Charkhlik. | K M
To put a snake into a tube, i.e. meditation able
to confine unruly thoughts. | Garments made
of castaway rags, the patch-robe of a monk. | ^
To bury bones, or a skeleton.
Broken ; deficient, lacking ; a vacancy, a
post. I A breach and leakage, a breach of the
discipline.
See under Eleven Strokes.
A wing, fin ; translit. he, | ^ H Feather
robes. | ^ ^ | ^ ^ 1 JS Keyura, an armlet,
necklace. | ^ ^ ^ ite&kambala, a hair
garment or covering ; name of one of the ten heretical
Indian schools.
Old, 60 ' years of age, experienced ; translit.
ji, g- ^ 1 ; It If M Ji^a, Jivaka, Son
of Bimbisara by the concubine Amrapali. On his
birth he is said to have seized the acupuncture
needle and bag. He became famed for his medical
sldll. I ^ the deva of long life.
idem ^ also | ^ | (M ) ; P ^ ^ ^ ( I)
A bird of the partridge family ; there is a fable about
such a bird having two heads, called gariida,
and 2 'ijfc I I I upagaruda ; one ate a delicious
flower while the other was asleep ; when the latter
awoke, it was so annoyed at not sharing it that it
ate a poisonous flower and the bird died ; thus there
is a Jekyll and Hyde in every one, | Jina,
victor, he who overcomes, a title of every Buddha ;
also the name of various persons ; the Jaiiia religion,
the Jains. | Grdhra, a vulture, also an abbrev.
for I I ]®;
PE S ® Grdhrakuta ; a mountain near Kajagrha
said to be shaped lilm a vulture’s head, or to be
famous for its vultures and its caverns inhabited by
ascetics, where Pisuna (Mara), in the _ shape of a
vulture, hindered the meditations of Ananda, It
has numerous other names.
at; » Shame ; ashamed. | /J> || iz Ashamed
of the small (Hinayana) and in love with the great
(Mahayana).
Fat, lard ; gum ; soapstone ; wealth ; trans-
lit. see;^. I jp China ; intp. as the country
of culture, with a people clothed and capped ; also
as a frontier (of India), a place of banishment.
I Iff # El Caitya, a stupa, a mausoleum, a place
or object of worship.
The ribs, flanks, sides ; forceful, to coerce.
1 #; I ■jz Bodhisattvas, or other images
on either side of a Buddha. | v. Parsva.
The breast. ( ^ The svastika on Biidcliia’s
breast, one of the thirty-two marks. | Creatures
that crawl on their bellies, like snakes.
A
Bb Sak. Able to, can ; capability, power. [ A.
An able man, i.e. Buddha as the all-powerful man
able to transform the world. ( Mighty in loving-
kindness, an incorrect interpretation of fiakyamuui,
but probably indicating his character. | Depen-
dent on, that which relies on something else, c.g.
vegetation on land; fS is that on which it
relies. | Can believe, or can be believed, con-
trasted with 0f M that which is believed. [ A: 5
[ The sixth patriarch [ Hui-neng of the
337
TEN STROKES
Cli'aii (Zen) ScliooL | ^ Tliese two terms indicate
active and passive ideas, e.g. ability to transform,
or transformable and the object that is transformed.
I Ability to maintain, e.g. to keep the command-
ments. I Pf ^ PJ ^ Vajracchedika-sntra, the
‘‘Diamond Sutra’’, translated by Hslian-tsang,
an extract from the Prajnaparamita-sutra. |
^ Prince “Giver”, a former incarnation of
Sakyamuni, when he obtained the magic dragon-
pearl and by its power relieved the needs of all
the poor. J A proposition in logic that can be
established, or postulated. | ^ The conditioning
power in contrast with the conditioned, e.g. the
power of seeing and hearing in contrast with that
which is seen and heard.
Stink, stinking ; smell. | p (or %) fg
Demons with stinking breath, or hair.
A sort, a kind ; translit. far, pra, pan, etc.
Pari vraj aka, or Wan-
derer. “A ^ivaitic sect, worshippers of Mahesvara,
who wear clothes of the colour of red soil and leave
a little hair about the crown of the head, shaving
off the rest.” Eitel. Also ^ ^ij Hj. ^ j|S ;
m m m i m-
* Pratyutpamia, present ; multiplied.
(H B^) Pratyutpaniiasamadhi, the samadhi
in which the Buddhas of the ten directions are seen
as clearly as the stars at night. Also called ^
or S H ^ the prolonged samadhi, because
of the length of time required, either seven or ninety
days. Its sutra is the | | , j [
ilk. 3^1 Pandaka. The general name for
eunuchs. The five classes with various degrees
of sexual impotence : (1) M Sanc}ha(pandaka) ;
by birth impotent. (2) ^ Rugi^ia or Runda
pandaka; “maimed,” i.e. emasculated males. (3)
^ ^ ^ Irsya(pandaka) ; those whose sexual
desires are only aroused by jealousy. (4) ^ ^ jl!
Pandaka are eunuchs in general, but in this category
are described as hermaphrodites. (5) ^ Paksa-
(pandaka) ; impotent during one-half of the month.
A newer classification distinguishes those with
incomplete from those with complete organs ; the
incomplete being (1) Sandha, or Jatipandaka as
above ; and (2) emasculated males ; the complete
are the others ; the fifth being stimulated when
bathing or evacuating. Other forms : | Pt ; ^ ;
^ ^ tr. ^ P^. 1 1 ® fp The Pandaka
and Lohitaka rule is that derived from the conduct
of these two disciples in the Vinaya, and is against
quarrelling and fighting.
mm Pramiti, Paramiti, a monk from
Central India, tr. the Siirangama sutra He @
A.D. 705.
M U M Parinirvana ; v. next entry.
ilk (^1^) Parinirvana ; “ Cjiiite extin-
guished, quite brought to an end ; the final
extinction of the individual.” M. W. The
death of the Buddha. Nirvana may be attained
in this life, parinirvana after it ; for the meaning
of “ extinction ” V. It may also correspond
to the suppression of all mental activity. It is also
the second of the three grades of nirvaria, parinir-
vaiia, and mahanirvana, which are later developments
and have association with the ideas of Hinayana,
Madhyamayana, and Mahayana, or the smaU,
middle, and great vehicles ; also with the three
grades of bodhi which these three vehicles represent ;
and the three classes of sravakas, pratyeka-buddhas,
and bodhisattvas. Other forms are : 1^^111;
f'J 1 I 1 ; I ^
Prajiia, “ to know, understand ” ;
“ Wisdom.” M. W. Intp. ^ wisdom ; ^ gh, under-
standing, or wisdom ; clear, intelligent, the sixth
paramita. The Prajna-paramita-sutra describes it as
supreme, highest, incomparable, unequalled, unsur-
passed. It is spoken of as the principal means, by
its enlightenment, of attaining to nirvana, through
its revelation of the unreality of all things. Other
forms are ] ^ | ; | H | ; |^ [ ; ^ flj | ; ^ ^
m; mw »i ; mm\) i ; m mm; m i.
I (^1) 1 Prajna is also the name of a monk from
Kabul, A.D. 810, styled H ^ iflj ; tr. four
works and author of an alphabet.
-a Wisdom, or salvation through
wisdom (Prajna-paramita), is the mother or source
of all Buddhas. ^ ^ 34.
■ .Prajnatara. The 27th. patriarch,
native of eastern India, who laboured in southern
India and consumed himself “ by the fire of trans-
formation ”, A.D. 457, teacher of Bodhidharma.
Parasmaipada.
or active verb and its terminations.’
The transitive
M. W.
M M The sutra of the heart of prajna ;
there have been several translations, under various
xl
TEN STROKES
338
titles, tlie generally accepted version .being by
Knmarajiva, which gives the essence of the Wisdom
Sutras. There are many treatises on the
ifiS' 5
The prajna period, the fourth of the
(T'ien-t'ai) five periods of the Buddha’s teaching.
Prajnagupta. A Hinayana
monk of southern India, who wrote against the
Mahayana.
mm Pr a j naparamita .
The acme of wisdom, enabling one to reach the
other shore, i.e. wisdom for salvation ; the highest
of the six paramitas, the virtue of wisdom as the
principal means of attaining to Nirvana. It con-
notes a knowledge of the illusory character of
everything earthly, and destroys error, ignorance,
prejudice, and heresy. For the sixtra of this name
see below.
^ The soup of wisdom, a name for
wine.
The wisdom sutras, especially the
Wt ^ Wi ^ ^ ^ Hsiian-tsang in
600 chilan. A compendium of five wisdom sutras
I 1; I !; ^3EP»1 I I; 1 I
^nd In 3E 1 I ; cf. the last. Another compendium
contains eight books.
m The boat of wisdom, the means of
attaining nirvana.
1=3
Prajna-bodhisattva ; wisdom as
a female bodhisattva in the Garbhadhatu group;
also known as ^ i!l.
^ The spear of wisdom (which is able
to cut off illusion and evil).
sutras.
The monk in charge of the Prajna
IK Panca, five ; also 1 i ^
Pancika. Described as the gods of music, i.e. the
gandharvas, also as | | PaScabhijnana, the
five supernatural powers. | | ® Panca- varsika ;
Panca-parisad ; Moksa-mahaparisad, the great quin-
quennial assembly instituted by Asoka for the
confession of sins, the inculcation of morality and
discipline, and the distribution of charity ; also
m #;
\mmi
Prana, exhalation, breathing out, cf. pg*
Padma, lotus, cf. Ik.
Tea; tea-leaves; translit. ju, jha, |
Tea and hot water, used as offerings to the spirits.
1 M I 53§ 0 Fragrant flowers, i.e.' ^ ^
from Western or Central Asia for scenting wine, and
for calling down the spirits. | ® -fijl Jadata, coldness,
apathy, stupidity.
m Thorns. | Ohing-chh, thorn-stream, name
of the ninth Tlen-t'ai patriarch ^ Chan-jan.
^ Hay, straw; translit. hs, | ^ 1 ; ^ |
(M) Ksauma, ksaumaka, flax, linen, linen garment.
Wild, waste ; wilds ; empty ; famine ;
reckless ; to nullify ; an angry appearance. | 1^,
I A wilderness, uncultivated. | ^ Empty,
deserted.
To undertake; translit. ta, da, Tathagata,
1 H ^ 51 h ^ WE If Dasabhumi-
pratisthite, ‘‘ Thou who ar± established in the ten
stages”^ — said to the Tathagatas in invocations.
I ^ Tamasavana, ^ the dark forest.
A monastery situated at the junction of the Vipasa
and Satadru, 50 li south-east of Tchinapati. It is
probably identical with the so-called Djalandhara
monastery in which the IV Synod under Kanichka
held its sessions.” EiteL
Grass, herbs, plants ; rough ; female (of
animals, birds, etc.). [ ;|lj Newly or roughly built,
unfinished. [ ^ The building in the f | ^ monas-
tery at Ch'ang-an where Kumarajiva translated.
I Mats or cushions to sit on. | ^ A thatched
hut as a monastery or retreat. | Herbs and trees
— equally recipients of rain, as all humanity is of
the Buddha’s truth. | :5fc # Even inanimate
things, e.g. grass and trees, are Buddha, all being
of the — jiu q.v., a T'ien-t'ai and Chen-yen (Shingon)
doctrine, j (or ^) ^ A grass finger-ring used
by the esoteric sect. I K Straw shoes. I fig A coarse
or rough meal.
Decay, fade, decline ; frayed, i.e.
clothes. I ;f§ The (fivQ) indications of approaching
death, v. ^ |. | The calamities of decadence,
famine, epidemics, etc.
339
TEN STROKES
fW To patct, line, pad ; a monk’s garment,
supposed to be made of rags. | ® The sanghati,
or coat of patches varying from 9 to 25. 1 ^ A monk,
especially a peripatetic monk. ( (or |^) A monk’s
robe. I ^ A monk’s robe of seven pieces and
upwards. | ^ Monks who wear these robes.
gc To remember, to record ; to record as fore-
telling, prophesy. ] JglJ ; | fij ; ^ | To record
and differentiate, the Buddha’s foretelling of the
future of his disciples to Buddhahood, and to their
respective Buddha-kalpas, Buddha-realms, titles,
etc. ; see the | JglJ g and ^ B M Vyakarana,
predictions, one of the twelve divisions of the
Canon. [ ^ I Secretary’s office, secretary,
writer. | Memory. [ Vyakarana, a treatise on
Sanskrit grammar, cf. |g ^
To finish, end, stop, to reach (an end) ; until ;
entirely ; translit. L ] fiJ 0. Krta, Krtya, v. ^ ;
a slave, serf, bought or hired worker. [ | | g;
King Krta of Kashmir, whose descendants were
opposed to Buddhism; they were dethroned by
Kaniska, who restored Buddhism; but later the
royal line regained the throne and drove out the
Buddhist monks. | fi ^ Krsria, black, dark,
dark blue ; Krishna, the hero-god of India, “ with
Buddhists he is chief of the black demons, who are
enemies of Buddha and the white demons.” M. W.
To teach. ^ | ; | |^ To teach, instruct.
nlll Abuse, slander ; translit. sa?i, san. | |g
V. ^ Santika. | ^ Sanjaya, “ entirely vanquishing,”
name of the founder of one of the ten heretical sects.
Also, one_ of the six Tirthyas, former teacher of
Maudgalyayana and ^ariputra ; also, a kin" of
yaksas ; cf. 3||- “
1 11 ’ i I I its One of the sixteen
hells, where sinners are devoured by wolves.
Tribute ; best. | Elevated, proud.
Vasu ; Artha. Wealth, riches. | ^ A wealthy
man, rich. | ^ \ ^ Offerings or gifts of
material goods, j Meanness, stinginess. |
The desjre for wealth, one of the five wrong desires.
I Kuvera, v. ^ Vai^ravana, v. |g the god of
wealth. I -g, Wealth and beauty (i.e. woman).
To rise, raise, start, begin ; uprising ; tr.
utpada.^ I fg The uprise or awakening of faith.
I I It Sraddhotpada Sastra ; it is one of the earliest
remaining Mahayana texts and is attributed to
Asvaghosa ; cf. ^ ; two tr. have been made, one
by Paramartha in a.d. 554, another by Siksananda,
circa 700 ; the first text is more generally accepted,
as Chih-i, the founder of T‘ien-t‘ai, was Paramartha’s
amanuensis, and ^ ^ Fa-tsang (643-712) made
the standard commentary on it, the | ( | ^ fg,
though he had assisted Siksananda in his translation.
It gives the fundamental principles of Mahayana,
and was tr. into English by Teitaro Suzuki (1900),
also by T. Richard. There are several commentaries
and treatises on it. | J ^ Two characteristics
of mind in the sastra, as eternal and phenomenal.
I F* ^ To resurrect a corpse by demoniacal in-
fluence and cause it to kill another person ; v.
vetala; | ^ A is similar, i.e. to raise the newly
dead to slay an enemy. | jfc ^ A latrine, cesspool.
I M Rise and extinction, birth and death, beginning
and end. [ ^ Beginning and end, similar to the last.
I One w'ho begins, or starts ; one who thinks
he creates his own welfare or otherwise, j iff To
start out (for the life to come). | ^ To call on
the gods or the Buddhas (as ivitness to the truth of
one’s statements).
Traces, footsteps ; external evidences or
indications, j Teaching or lessons derived from
external events, i.e. of the Buddha’s life and work,
shown in the first fourteen sections of the Lotus
Sutra; the second fourteen sections of that work
are called 2 ^ his direct teaching. The lessons
from the external indications are called | -fi; ^
the ten marvellous indications, cf. -f-
iE To pursue, follow after ; to follow the dead
with thoughts and services. [ To follow the
departed with observances. | j® To pursue the
departed with rites for their happiness. \ ^ and
I # have, similar meaning; also { for a sov^eign.
^ Maya ; ^ deliidej deceive, confuse, mislead ;
I ^ Delusive phenomena, or
aimirs, deluded in regard to phenomena, cf. [
znfra. | A /£ Incantations to delude or confuse
others, j Deluded, confused, to delude and upset.
1 S Deluded and misled ; deluding and false. | ^
The deluded son who held a gold coin in his hand
^ 1 ™ poverty ; such is the man with
Buddha-nature who fails to use it. v. SiJ = ab
M- \ ^ The shore of delusion. | Ig ® v. ffi
Maitreya. | A deluded mind. | ^ Deluded
and confused, deceived in regard 'to reality.
I ^ Illusion and enlightenment ; j g the
TEN STROKES
340
two are aspects of tlie one reality, as water
and ice are the same substance, | ^ H
and fundamentally are the same. | S In
the four axioms, that of accumulation ’’ is caused
by illusion, with suffering as effect ; that of the
way” is caused by enlightenment, with extinction
(of suffering) as effect. | ^ Deluded and sunk
(in the passions). | The ford of delusion, i.e.
mortality, j Deluded in regard to the funda-
mental principle, i.e. ignorant of reality ; cf. |
I ^ All deluded beings. | ^ Any world of illusion.
I £ V. ^ I 1 Sumera. | ^ (or g) |]5 Maireya,
a kind of intoxicating drinlc. | ^ ft M (^nd other
forais) Confused sight ; blurred.
Varna. To go against, contrary, adverse,
reverse, rebellious, oppose, resist. | ^
To observe in contrary order; to observe before
death the Buddhist rites in preparation for it. |
(The ability of the Buddhas and bodhisattvas) to
convert the heterodox or opponents. | ^ Argument
by illustration from effect to cause, e.g. the source
of the ocean is the river, of the river the streams,
of these the ponds. | To go against the current,
i.e. the stream of transmigration, and enter the path
of Nirvana, also called ^ the ^rota-apanna,
or sravaka first stage. | ||c Resisting accessory-
cause ; as goodness is the flU or accordant cause so
evil is the resisting cause of the Buddha way. | ||
The inverse method in meditation. | ^ To resist
and abuse. [ Hb dfjj PS Vama-lokayata ; the
Lokayata were materialistic and '' worldly followers
of the Carvaka school ; the Vama-lokayata were
opposed to the conventions of the world. An earlier
intp. of Lokayata is. III response to questions, the
sophistical method of Chuang Tzii being mentioned
as comparison. Vama-lokayata is also described
as Evil questioning, which is the above method
reversed. | HH The adversatives, resisting and
complying, opposing and according with, reverse or
direct, backward or forward.
To withdraw and turn back, i.e. from any position
attained.
Sura ; Maireya ; Madya. Wine, alcoholic
liquor; forbidden to monks and nuns by the fifth
commandment.
it Suci ; a needle. I E A needle’s eye ; it is
as difficult to be reborn as a man as it is to thread
a needle on earth by throwing the thread at it from
the sky. [ □ Needle-mouth ghosts, with mouths
so small that they cannot' satisfy their hunger or
thirst. ( ^ ^ Ghosts with needle hair, distressing
to themselves and others, j Needle and mustard
seed ; the appearance of Buddha is as rare as hitting
the point of a needle on earth by a mustard seed
thrown from the sky. ] ^ A needle’s point, similar
to the last.
^ Elash ; get out of the way. | ^ A demon ;
one of Yama’s names. [ H Lightning-flashing,
therefore awe-inspiring.
To ascend ; rise, raise. | To ascend the
platform to expound the sutras,
Arama, pleasaunce, garden, grove ; a monas-
tery, hall, court. | ^ The abbot of a monastery.
Get rid of. | — -01 M To get rid of all evil
I Get rid of and scatter away. | ^ Get rid of
completely, cut off. | Get rid of calamity. | ^
Eliminate doubt. 1 i To dispose of hindrances,
1 S ^ To get rid of mental effort and produce
mental and physical buoyancy. | ^ He (or she)
who puts away want (by receiving alms), an intp.
of bhiksu and bhiksuni.
To escort, send, give as a present. 1 tT
To escort or take the departed to the grave. | ^
To escort for burial.
To flee, escape. | fip To escape in or from
meditation or thought.
Retire, withdraw, backslide, recede, yield.
I To backslide from Mahayana (and revert to
Hinayana). | ® To yield or recede, as is possible
to a Bodhisattva facing the hardships of further
progress. | To withdraw from one’s seat, j
To be reborn in a lower stage of existence. | ^
^ Asva, a horse ; a stallion ; one of the seven
treasures of a sovereign. | 0; j gjp Asvajit.
Horse-breaker or Horse-master. The name of several
persons, including one of the first five disciples.
I ,?.i ; m m m m a? A^vagliosa, the famous'
writer, whose patron was the Indo-Scythian king
Kaniska q.v., was a Brahmin converted to Buddhism ;
he finally settled at Benares, and became the twelfth
patriarcL His name is attached to ten works
(v. Hobogirin 192, 201,726, 727, 846, 1643, 1666, 1667,
1669, 1687). The two which have exerted great
influence on Buddhism are ^ M Bucldha-
caiila-kavya-sutra, tr. by Dbarmaraksa a.d. 414-421,
tr. into English by Beal, S.B.I. ; and ^ ^ © It
Mahayana sraddhotpada-sastra, tr. by Paramartha,
341
TEN-ELEVEN STEOKES
A.B. 554, and by ^iksananda, a.d. 695-700, tr. into
English by Teitaro Suzuki 1900, and also by T.
Eichard, V. He gave to Buddhism the philosophical
basis for its Mahayana development. There are
at least six others who bear this name. Other forms :
11 it Ei; 1 J ± ±; \ \ m m, etc. 1 ^
ef Mahamati, ^ the bodhisattva addressed
in the Lanka vatara Sutra ; v. ^ |sf JH jg. | ffi
Asvamedha, the horse sacrifice, either as an annual
oblation to Heaven, or for specific purposes. | Ma
Tsu, founder of the Southern Peak school of the Ch'an
or Intuitional sect in Kiangsi, known as
m ri: lii Asvakarna, v. one of the
seven concentric rings around Meru. | ^
The horse park, i.e. ^ the White Horse
Monastery at Loyang in the Later Han dynasty,
where, according to tradition, the first missionaries
dwelt. I 1^ ^ A retractable penis, e.g. that of the
horse, one of the thirty-two signs of a Buddha, j gg
Horse-head. I I n The horse-head raksasa in
Hades. 11®®; \ \ i^± ; \ \ m 3E‘Haya-
grlva, the horse-neck or horse-head Kuan-yin, in
awe-inspiring attitude towards evil spirits. | ^
Horse-grain, Buddha’s food when he spent three
months with the Brahmin ruler Agnidatta with
500 monks, one of his ten suiferings.
Bone ; bones, relics, | A. Skeleton. |
A bone-buddha, a corpse. | ^ A dagoba for the
ashes of the dead. | g The bones and eyes, the
essentials, j ^ The bones of the body, the &rira
or remains after cremation. | ^ The bone-
chain deva ^ ^ ^ Sankara, i.e. Siva.
High, lofty, eminent. | ■± Eminent scholar ;
oldtr. for Bodhisattva. 1 ii: J[I5 ; tp ^ M ; 1‘f
P ; Kauseya, thin silk, lustring ; wild silk-worms.
1 If' Eminent monks. | ^ ; | ^ Iiarakhojo,
the ancient town of Kao-ch^ang, which lay 30 li east
of Turf an in Turkestan, formerly an important
Buddhist centre, whence came scriptures and monks
to China. | || A founder of a sect or school.
I ® V. KoMa. I Jg, Superior pupils or
disciples. ] ^ Korea. | | ^ The Korean
canon of Buddhism, one of the three collections
IL ELEVEN
Wl 1 ^ 1 ‘y, dried up, clean ; heaven, male, masculine,
enduring, continual. Translit. gan and h, 1 M M
A stick used in India as toilet paper ”, in China
paper, straw, or bamboo. | The dry
or unfertilized stage of wisdom, the first of
which still exists in the pp % in 639 cases, 1521
^ and 6589
Preta departed, dead; a dis-
embodied spirit, dead person, ghost ; a demon,
evil being ; especially a ^ | hungry ghost. They
are of many kinds. The Ean-i ming i classifies them
as poor, medium, and rich ; each again thrice sub-
divided ; (1) (a) with mouths like burning torches ;
(b) throats no bigger than needles ; (c) vile breath,
disgusting to themselves; (2) (a) needle-haired, self-
piercing ; (b) hair sharp and stinking ; (c) ha\dng
great wens on whose pus they must feed. (3) (a.)
living on the remains of sacrifices ; (6) on leavings in
general ; (c) powerful ones, yaksas, raksasas, pisacas,
etc. All belong to the realm of Yania, whence they
are sent everywhere, consequently are ubiquitous
in every house, lane, market, mound, stream, tree,
etc. I ^ HaritI, fg' 0 intp. as pleased,
or pleasing. A '' 'woman who having vowed to
devour all the babies at Kadj agriha was reborn
as a Kakshasi, and gave birth to 500 children, one
of which she was to devour every day. Converted
by ^akyamnni she entered a convent. Her image
is to be seen in all numieries Eitel. Another
account is that she is the mother of 500 demons,
and that from being an evil goddess or spirit she
was converted to become a protectress of Buddhism.
I 1 I A raksasi who devours men. 1 M The
demon-city, that of the Gandharvas. [ (‘/i)
The region or realm of demons ; one of the ten regions,
i ik. Spirit lights, ignis fatuus, 1 Sickness caused
by demons, or ghosts. | Ghosts and spirits, a
general term which includes the spirits of the dead,
together with demons and the eight classes of spirits,
such as devas, etc. is intp. as causing fear,
pi as fg potent, powerful. 1 ! ^ The time
when they feed, i.e. night. | ^ Demon views,
i.e. heterodox teaching. 1 ; I ® The way
or destiny of yaksas, raksasas, and hungry ghosts ;
1 IE means in league with demons, or following
devilish ways. | ^ The iron record, containing the
sins of men, in Yama’s office in Hades. | The
north-east comer of a house, or of a city-gate enceinte,
through which the spirits can come and go. j ^
Imps or demons who cause sickness, especially
malaria in certain regions.
STROKES
the ten stages. 1 H P6 II5 ; | I Hrdaya,
heart, soul, mind, core. [ (^) Gandharva city,
infra, I ^ ^ ; 1 ^ M ^ (or
^ ^ If ^ B S ^ If Gandharva
or Gandharva Kayikas, spirits on Gandha-madana
ELEVEN STROKES
342
^ [Jj the fragrant or incense mountains, so called
because the Gandharvas do not drink wine or eat
meat, but feed on incense or fragrance and give
off fragrant odours. As musicians of Indra, or in
the retinue of Dhitarastra, they are said to be the
same as, or similar to, the Kinnaras, They are, or
according to M. W*, Dhrtarastra is associated with
soma, the moon, and with medicine. They cause
ecstasy, are erotic, and the patrons of marriageable
girls ; the Apsarasare their wives, and both are patrons
of dicers, j | [ A Gandharva city, i.e, a mirage
city. 1112 The king of the Gandharvas, named
Citraratha (M, AV.), but tr. as Driima, a tree. [ [Sg
Yugamdhara, cf, j^, the first of the concentric
mountains of a world ; also name of a tree. | pg ^
(or ^ or or ^ Gandhara, an ancient kingdom
in the north of the Punjab, “ Lat. 35^ 5 N., Long.
71° 16 E./' (Eitel) ; famous as a centre of Buddhism.
Sakyamuni, in a former life, is said to have lived
there and torn out his eyes to benefit others, pro-
bably a distortion of the story of Dharmavivardhana,
who as governor of Gandhara was blinded by order
of a concubine of his father, Asoka.’’ Eitel. M. W.
associates Gandhara with Kandahar. Also, name of
a fragrant tree, and of a yellow colour. 111^ ^
Gandhahastin, fragrant elephant,’’ name of a
Bodhisattva,
To stop, rest, settle, delay. | To fix or
settle the mind in meditation, cf. 2 | f|.
1r^ An image ; a mate ; unexpectedly. | ^
An image, an idol.
'Hi}' Eemiss ; to steal ; stealthy. | Stupa,
cf I S Steal, rob ; one of the ten sins. | ^
(Ji ^ I M ; S Sthtilatyaya, a great trans-
gression, one of the major transgressions of a monk
or nun.
Gatha, metrical hymn or chant, often occur-
ring in sutras, and usually of 4, 5, or 7 words to
the hue. Also I -fdi ftl P£- I ^ To sing in
verse the praises of the object adored. | M, 1 PS
Hymn, chant ; to hymn.
Sturdy, strong, hard, bold ; unwearied ; trans-
mit. ga, gTia. I ^ ^ The heroic posture of the Buddha
with his feet on his thighs soles upward. | Ghana,
a mass, also | ^ ; ^ (or ^ or ^ ; it is iutp.
as a hard, solid lump, the human embryo fonned
from the fourth to the seventh day. ( ^ ^ ig"
Gandha-vyuha, tr. by ^ q.v. [ PS ; ;
I ^ Gandha, smell, scent ; a tree producing in-
cense ; the first and last also mean (as do ^ PE
and %i |jt) kasaya, a colour composed of red and
yellow, the monk’s robe, but the sounds agree better
with kantba, the patch-robe. Also used for skandha,
V. the five constituents ; also for gandharvas,
V. |g. I PE ^ Gandhakuti, the house of
scent, or incense, a temple. | PE PE p,
GandhamadanamMa, the hill of intoxicating perfume.
1 ^ If Gandharva, v. | ^ J Gandhari,
a spell that gives power to fly. | ^ Gandhara,
V. %t.
To borrow, pretend, assume, suppose ; unreal,
false, fallacious. In Buddhism it means empirical ;
nothing is real and permanent, all is temporal and
merely phenomenal, fallacious, and unreal ; hence
the term is used in the sense of empirical, phenom-
enal, temporal, relative, unreal, seeming, fallacious,
etc. The three fundamental propositions or H ^ are
^ I pft the void, or nonmenon ; the empirical, or phe-
nomenal ; and the mean. | ^ ; 1 JO ^ Phenomena,
empirical combinations without permanent reality.
M The empirical body. | ^ Unreal names,
i.e. nothing has a name of itself, for all names are
mere human appellations. | ^ -ii: The world
of unreal names, i.e. the phenomenal world of
sentient beings. | ^ Things which exist only
in name, i.e. all things are combinations of other
things and are empirically named. | ^ ^ g
One who may be called a bodhisattva because he
has attained the -f* q.v. | ^ False and true,
unreal and real, empirical and real, etc. | The
empirical ego of the five skandhas. | ^ The phe-
nomenal, which in reality no more exists than turtle’s
hair or rabbit’s horns. ( ^ Invisible, or internal
form, i.e. spiritual form. | f| The meditation on
relative truth, or phenomenal and therefore illusory
existence, in comparison with ^ and 4* q.v. | |g
Prajnapti ; ordinary teaching, doctrines derived from
the phenomenal | The sects which rely on
externals, i.e. on works ” for salvation, in contrast
with faith in Amitabha.
To or on one side, deflected, one-sided, biased,
partial, prejudiced. | [J Partial and all-embracing,
relative and complete, e.g. Ilmayana and Mahayaiia,
also the intermediate schools (between Hinayana
and Mahayana) and the perfect school of Tien-
t'ai. I ^ To hold firmly to a one-sided inter-
pretation ; bigoted. I /]> The partial and minor
teaching of the Buddha during the first twelve years
of his ministry. | /B The partial or narrower
Hinayana idea that though the ego is unreal, things
are real. I ^ ^ Partial or relative teaching ;
Tien-t'ai regarded its own teaching as the complete,
343
ELEVEN STROKES
or final and all-embracing teaching of the Buddha,
Vk^hile that of the ^ H Siltj ^tc., was partial and
imperfect ; in like manner, the three schools,
and J55jpitaka, intermediate, and separate, were partial
and imperfect. | ^ ^ The Hinayana
doctrine of unreality, a one-sided dogma in contrast
with the transcendental reality of Mahayana. |
The monk’s toga, or robe, thrown over one shoulder,
some say the right, others the left. | U Bare
on one side, i.e. to wear the toga, or robe, over the
right shoulder, baring the other as a mark of respect.
1 A side door, one through which offenders are
expelled.
rsi, before the days of ^akyaniuni, of the Nirgrantha
type of naked ascetics. | f|5 ^ (or ^ ? Ratna-
mati, a monk from Central India, circa a . d . 500,
who translated three works of which two remain.
Move, stir, motion, mutable ; movement
arises from the nature of wind which is the cause
of motion. \ ^ Wjj ^ The mutable and the immu-
table, the changing and the unchanging, the Kama-
dhatu, or realms of metempsychosis and the two
higher realms, Rupadhatu and Ariipadhatu, Cf.
% Helmet, hood; pocket, bag; translit.
I The Tusita and the Yama heavens. I s
A stupa. [ fp Tusara, frost. 1 JS Tumburu,
probably gandharvas. 1 ^ Turuska ;
olibanum ; Indian incense. 1 ^ (PE or ;
31 W (or ^ ; Ig M ^ Tusita, from Tus,
contented, satisfied, gratified ; name of the Tusita
heaven, the fourth devaloka in the ^ passion-
realm, or desire realm, between the Yama and
Nirma^arati heavens. Its inner department is the
Pure Land of Maitreya who, like Sakyamuni and all
Buddhas, is reborn there before descending to earth
as the next Buddha ; his life there is 4,000 Tusita
years, or (each day there being equal to 400 earth-
years) 584 million such years. | ^ ^ The Tusita
prince, i.e. Sakyamuni, whose light 'while he was
in Tusita shone into hell and saved all its occupants
to that heaven ; hence he is also called Ji ^
Prince of Hades, j ^ ^ (or or H) H Tfila,
floss, e.g. willow-floss, wild silk ; cotton, also called
1 M (^^ ^ producing such floss.
ill] A privy, cesspool ; also called ® p ; M ^ »
; S IM ; ® it Otc. Ucchusma,
is the guardian spirit of the cesspool.
Reflect on, counsel, visit superior. An
assembly, a gathering for the purpose of meditation,
preaching, worship. Read sken, the twenty-first con-
stellation, a, y, S, e, tj, and Ic in Orion. ^ j
Morning assembly; [ evening assembly; /]% |
a special meeting ; a discussion following an address.
I "iff Before the evening assembly ; | ; |
after the evening assembly. | To seek instruc-
tion— generally as a class. [ ^ The initiation to
the services of one newly ordained. | To inquire,
discuss, seek religious instruction, j If To approach
the gods or Buddhas in worship. | To request
instruction, or discussion. | One versed in the
ceremonies and capable of leading others.
To open, begin, inform. | g idem ^ g
To inform, make clear, especially to inform the
Buddhas.
Diminish, decrease, abate, reduce, abbre-
viate ; opp. if*. j ^ The decreasing kalpas in
which the period of life is gradually reduced, as
the I are the kalpas of increase ; together they
form twenty kalpas, ten diminishing and ten in-
creasing ; but there are other definitions. | ^ To
cut down one’s personal expenditure (for the sake of
charity).
M*) To aid, assist, second ; a deputy. | ^
Deputy in a monastery.
To investigate, examine, collate,
examine and define.
To
Rein ; extort, force ; a left stroke ; to draw in.
I Laksa, lac; a reddish colour, probably cochineal.
1 ^ ^ Rsabha, described as one of three famous
Dq To cry out, sing. | ^ To cry out names ;
to call (on) the name (of Buddha). ] ^ To cry
out nirvana, as the Buddha is said to have done
at his death, j ^ To preach to people and lead
them to conversion. | |f To announce the cere-
monial duty. 1 To cry for sale the robes of a
deceased mortis:, or person. I IE W preacher ;
the president of a monastic assembly. | ^ To
give the '^blessing” at meals.
Om ; aum ; ''a word of solemn affirmation
and respectful assent (sometimes translated by yes,
'^wily, so be it, and in this sense compared with
Amen).” M, W. It is the mystic name for the
Hindu triad ”, and has other significations. It was
adopted by Buddhists, especially by the Tantric
school, as a mystic spell, and as an object of medita-
tion. It forms the first syllable of certain mystical
ELEVEN STEOKES
344
combinatioES, e.g. | PA PU [If Om nmni padme
Mm, whicli is a formula of the Lamaistic branch,
said to be a prayer to Padmaparii ; each of the six
syllables having its own mystic power of salvation
from the lower paths of transmigration, etc. ; the
formula is used in sorcery, auguries, etc. ; other
forms of it are 1 | i M ^ tif ? I jS IS ^
#g nf .
e Eda, dumb ; edamiika, deaf and dumb, unable
to express oneself ; translit. a, v. pj^. | PS ®
^ M Aparagodana, the Western continent, see
A dumb man who has had a dream
— but cannot tell it. [ ^ ^ Amrta, ambrosia,
V. m. Abhiseka, “ consecrate me
by sprinkling,” said in prayer^ I ® ® ^
M M ^ W ^ ^ M M ibara aharapam ayub,
sariitarane Give me, give me, old age, oh pro-
tector”. I The doctrine of a deaf and dumb
person, which he cannot proclaim. [ ^ (ff*) A
dumb sheep (monk), stupid, one who does not know
good from bad, nor enough to repent of sin.
To ask, inquire, question ; to adjudicate,
sentence. | ^ jfp The manual sign indicating the
putting of a question. | |A To make inquiry ;
ask about another’s welfare, orally or by folding the
hands ; interrogate ; try a case.
To consult, arrange ; trade, a merchant ;
translit. sani mm, sa, m, | ; [ jj/g gahkha,
m (or be m) a i m mi m;
tt ® M A conch, shell. | ^ M Sankara, '' aus-
picious” (M. W.), a name for '' Siva ”, and intp. as
^ bone-chains ; name of | | | ® Sahkara-
carya, the celebrated Indian philosopher of the eighth
century a.b. who is known as a great opponent of
Buddhism. | miM) H ^ ; J ijS IH ^ M
(or ^ fX) Sanakavasa ; Sanavasa ; a younger
brother of Ananda. Also an arhat, whom Eitel gives
as the third patriarch, a native of Mathura, and says :
''A Tibetan tradition identifies him with Yasas, the
leader of the II Synod.” Because of his name he is
associated with a hemp or linen garment, or a covering
with which he was born, j A trader, one of the
vaisya caste. [ ^ To consult, discuss together, e.g.
as master and pupil.
permanent, j Idealism, mind only, the theory
that the only reality is mental, that of the mind.
Similar to | ^ q.v. and v. Lanka vatara sutra.
I I The eight-line verse of the older 0 ^ sutra,
which summarizes the idealistic idea. 1 fe All
things are matter, because mind and matter are
identical, for matter is mind, j Vijiianamatra-
(vada) ; cittamatra. Idealism, the doctrine that nothing
exists apart from mind, ^ 4* M The
madhya, or medial doctrine of idealism as held by
the Dharmalaksana school, that all things
are of mind-evolution, and are neither in themselves
real nor unreal. | ^ H; g£ The five stages
of attaining enlightenment in the idealistic sect :
stage of reason and speculation ; of asceticisin ; of
apprehension of truth ; of practice of contemplation
from the first to the tenth stage ; of complete com-
prehension of truth. 1 ^ BI ^ The third of the
three divisions of the Buddha’s teaching as defined
by Tao-hstian of Nan-shan, the perfect doctrine of
idealism. | m ^ The Dharmalaksana sect
which holds that all is mind in its ultimate nature.
Also 11^. I 111 M The three subjects of idealistic
reflection : that the ego and things are realities ;
that things are produced by cause and circumstance ;
that the bhutatathata is the only reality. Also
caUed | ^ ; i | H ‘ft 18= cf. H ft. 1 It
Vijnaptimatrasiddhi-sastra, also called the [ 1 | ;
M Z1 I Vidyamatrasiddhi-vim&kakarika-
sastra ; another is the I IH + I Vidy ainatrasiddhi-
tridasakMka-sastra. There are numerous commen-
taries and treatises on the subject. See de la Vallee
Poussin’s version.
1 ^ A country, a nation; national j ]£
National superintendent of the clergy, an office
which at one time existed. [ A country, land,
native land, abode of a race, or races. I ± ft m
The world of countries on which people depend for
existence. I ± M The Buddha as Buddhaksetra,
or abode of the living ; the world as the body of
Vairocana. | gf Imperial preceptor, a title con-
ferred on certain Buddhist monks, especially on
W. Hui-neng, q.v. j 3E A king, prince, i.e. one
who has attained to his present high estate conse-
quent on keeping all the ten commandments in a
previous incarnation ; and being protected by devas
5^, he is called ^ ^ deva sou, or Son of Heaven.
m Eva. Affirmative, yes; to answer, respond;
said to interpret Matrata, and is defined as dis- Frontier, limit; region; tomb. | ;
crimination, decision, approval. It is also used for ] -jg The limits of the mind, natural endowment!
only, alon^ hut. [ ig Namamatra ; name only. [ f| Dignaga, Diiinaga, a celebrated Buddhist
I Realism as opposed to j H it philosopher ^ JIJ, author of a famous treatise on
idealism; implying that the four elements are real and logic.
345
ELEVEN STEOKES
^ A heap, a pile. [ g ^ ^ The hell of crushing,
also ^ ill the third great hell in which sinners
are crushed to death.
Prasada. A hall, temple, court. ] Ji ; |
The head of the hall, the abbot of a monastery.
1 The head of a hall on specific occasion, j ^
The controller of the business in a monastery. | ^
Temples and monasteries in general. | 5^ The dis-
tributor of the liturgies, etc.
3^ A woman; a wife. | A.* ''Nothing is so
dangerous to monastic chastity as woman ’’ ; she
is the root of all misery, hindrance, destruction,
bondage, sorrow, hatred, blindness, etc.
Mis Licentious, lewd ; adultery, fornication ;
similar to 'g q.v. [ ^ ^ The three poisons of sexual
desire, anger, and ignorance (or heedlessness). ]
The conmiandment against adultery. | Sexual
desire. \ ^ The fire of sexual passion. | ^ ^
Its net.
Drdha, Sthira ; firm, firmly fixed, reliable.
1 ® Firm and sure. | gj ^ Firm-willed, name
of a bodhisattva in the Garbhadhatu. | gj ^
Strong in wisdom, ditto. | (g]) The grove of
fela trees, in which f§akyamimi died. | ^ Firm
and stable; that which is stable, the earth, |
m # IS) The earth-goddess, or deity,
or spirits. | ^ Firm and solid. | ^ With
firm heart. \ Ml I Sthiramati, of firm mind,
or wisdom. An early Indian monlc of the Mahayana ;
perhaps two monks. | Firm knowledge, or
wisdom, a name of Vajrapani. ( The three
things assured to the faithful (in reincarnation) — a
good body, long life, and boundless wealth. | ^
^ Dhrtiparipur^ia, the firm and complete Bodhisattva,
who is to be Buddha Padma-vrsabha-vikramin, attend-
ing on Padmaprabha. 1 ® ^ip The firmly vow-
ing lion, i.e. Sakyamuni in a previous incarnation.
Grab, grabh ; graha. To seize, grasp, hold
on to, maintain; obstinate. | ^ To manage,
control ; a manager. Impressions, ideas grasped
and held, | ^ /f® Retention of memories of past
joys and sorrows as if they were realities and not
illusions, one of the ^ in the Awakening of
Faith. ( pip ^ ^ Siiiihala, Ceylon. j The
mind which clings to (things as real). j The
foolish passion of clinging to the unreal, j ^ To
hold firmly. j ^ || Adana-vijilana, a name for
the alaya-vijnana. ( ^ Graha, the planets, nine or
seven. | ^ To cling to things as real; used for
abhinivesa. I M. Views obstinately held, with con-
sequent delusion; bigoted. | ^ P|iJ Vajrapani,
vajradhara. Any deva-holder of the vajra. (1) Indra,
who in a former incarnation took an oath to defend
Buddhism, was reborn as king of the Yaksas, hence
he and his yaksas carry vajras. (2) Manjufe as the
spiritual reflex of the Dhyani Buddha Aksobhya.
(3) A popular deity, the terror of all enemies'^ of
Buddhist believers, specially worshipped in exorcisms
and sorcery by the Yoga school, j ^ The holding
on to the reahty of self and things and the consequent
hindrance to entrance into nirvana.
A dame, mother, wife, graimy, crone ; translit.
pa, ba, va, pha, bha, and similar labial sounds.
m m Vadisa, Valisa, or VakrI, a hook, bent.
I 1 m Varsas, v. 1^, the rainy season of retreat.
IIP® (is) ; I 1 ^ Y; i SP is- ! 1 M Bharya, a
wife. I I ® ? Parijata, V. a tree in Indra’ s
heaven. | | M ^ ® Parijataka, a deva flower.
m X Vaksu ; Vafiksu ; the Oxus ; Vanksu is
also a small branch of the Ganges, idem U
m m Bhaga, a portion, division, fraction.
I 1 g (0) Bhagavat, or | | ^ ; J | # ;
M IfeP M) ^ Bhaga van, '' fortunate,” excellent,”
“ revered, sacred,” “ the holy one ” (M. W.) ; generally
intp. by -fg: % world-honoured, but there are other
intps. ; an epithet of a Buddha.
Bharya, a dependent, a wife ; also
im{oTm)mi \m-
Vahana, 10 quadrillions. 1 1 |
100 quadrillions.
city, V. ■ $t
Bhagavat, v. j fjp.
A gandharva city, a mirage, an illusion
f n M Papakarin ; evil-doer, m
name of
a prmce.
Upasaka-upasika, male a;nd
female disciples dwelling at home ; lay disciples.
PP WC 'V’aspa, Baspa ; one of the first five
disciples, Da&bala-Kafyapa, identified wdth Maha-
Kasyapa ; also [ j (or fl) ^ ; 1 'A-
ELEVEN STROKES
346
Varsika, tke flower that blooms in
the rains/ the aloe, Agallochnm ; also | flj gf (jig)
q.v. ; I fs] ^ is P ; I ^ u ; 1 & Varsa-
kala, VarsipalL
m ^ ^ )W: Ul BhMrapadamasa,
the sixth month, middle of August to middle of
September ; the third and fourth Naksatras or
lunar mansions, Purva and Uttara ; also ^ | | |
Bhadrika, one of the first disciples ;
of* Hv Also Vana, a grove; or VanL
111 ! One of the fire devas and his ^ wife
in the Garbhadhatu group ; perhaps Vasu.
m m
Vari ; water ; fluid, fluidity ; also
I M ; M fO-
Varuna, v. 7 K
^ Bhadanta, laudable, praise-
worthy, blessed, of great virtue— a term of respect for
a Buddha, or for monks, especially of the Hlnayana
school. •
^ S lift flu Bhavaviveka, a learned monk
who retired from the world to await the coming
of Maitreya, v. g fg 10.
I '5? v. S Vibhasa.
m
W. I
Baspa, V.
Vasanta-vayanti, spring-
weaving, but the description is of a guardian of the
night or of sleep.
Vayu, wind, god of the wind. Also
Jgil -K Avalokite^vara,
see
^ S. (Bt) Vasistha, a Brahman who is said
to^ have denied the eternity of nirvana, and main-
tained that plants had lives and intelligence ;
Nirvana Sutra 39. One of the seven ancient rsis
of Brahmanic mythology, one of the champions in
the Egveda of the priesthood. Name of a Brahman
whose mother lost her six sons, she became mad,
wandered naked, met the Buddha, was restored and
became a disciple. Also J p£ ; fX I Pb 5 1 $L M
m or fg.
Bandhi, or Bali, the origin and meaning
are obscure, defined as bound ” and also as round,
full-orbed, complete. Bandhiasura, an asura-king.
Also, \ M; mmi mm; mm; M m-
^ Bala; keeper, guardian, warden; vihara-
pala, warden of a monastery. Bala ; power,
strength, especially the 5 five powers, panca
balani, i.e, 3£ > 9-lso the -J* ’fj dasabala, ten
powers. Name of the sister of Ananda who offered
milk to Sakyamuni. Bala ; '' young,’’ immature,”
simpleton, fool,” hair ” (M. W.) ; ignorant, un-
enlightened, see Balaprthagj ana, 1 !S iSM H
Brahmapura. An ancient kingdom of Northern
India, the dynastic title of which was entailed upon
the female line exclusively”; hence styled/^
Said to be Garhwal. | | ^ Phalasa, the bread-
fruit tree ; intp. as a tree with red flowers. | [
I 1 lPi4ife I I; M l M fp
^ §f) Balaprthagjana, low, foolish people ; natural-
minded, as children, of common intelligence and ideas,
a man in his natural state, unilluminated, unen-
lightened. I 1 ^ M ^ a Prasakha, a fetus
of five to seven days. M M ^ X Pmtimoksa, v. jK.
1 1 M ft 5 11^^ Varanasi, an ancient kingdoin
and city, noted (a.b. 640) as the headquarters of
Sivaism; Benares; cf. | | (11*) Balahaka, a
king of horses, or possessing horses. M ^ S
or jp Brahma ; 1 [ | [ ^ ; | | ^ ^ Brah-
mana ; v. mfra, | | i}5 Yaranada, a bellowing
yaksa. | | pg ; m ® ® Brahmaiia ;
Brahmanical ; Brahman ; ^ ;ff ; j ^ of pure life
or mind ; the highest of the four castes, those wlio
serve Brahma, his offspring, the keepers of the
Vedas. | | 1 ® Brahmai^iarastra, the realm of the
Brahmans, India, j | 1 A city of Brahmans,
from which the Buddha returned ivitli his begging
bowk empty. | | 1 § Brahman writing; the
alphabet. | [ \ ^ Brahmanapura, a city north-
east of the capital of Malava.” Eitel.
mm Payas; liquid, fluid, juice, water.
Sphatika,. v, TjC 5 .
7 VI Basiasita (Sk. Vasi-Asita) or
Na&&ta, the twenty-fifth Patriarch who laboured
in Central India ; the date of his death is given as
A.D. 325.
347
ELEVEN STROKES
Vasavartin, the sixth desire-
heaven, the abode of Mara, the god of lust, sin, and
death ; its occupants avail themselves of the merits
of others for their own pleasure ; it is also called
the abode of Sikhiii (Brahma) as lord of fire ; also
ft S ^ 1 ^ jS ^ I I t 1 Paranirmita-
vasavartiii.
^ Vasu j H ; good ; rich ; sweet ; dry ;
according to Monier-Williams, eight personifications
of natural phenomena ; eight ; the sun, etc. ; father
of Krsna ; intp. as the first to offer slain sacrifices
to Heaven, to ha^^-e been cast into hell, but after count-
less balpas to have become a disciple of Buddha. Also
called Vasudeva. Also name of certain devas, e.g.
Visnu; and other beings whom men serve, e.g. a father.
I 1 ^ S; I 11 P6; 1 1 ® S; \ m m M;
H ^ II B-t # OT S Vasubandhu,
known as ^ || q.v., and ^ ^ kinsman of devas, or
of the world.
pPf Vaha ; it means bearing, carrying, a
beast of burden, but is used in the sense of a large
grain-container of twenty bushels ; supernatural
life, or adbhuta, is compared to a vaha full of hemp
seed, from which one seed is withdrawn every
century. Also | |
mmim Vasumitra, v. ^ ^ ^ pb ^ .
Prabhasa, light, bright.
Bhanga, breaking, fracture, fragment,
broken. Also I fta ; il #n.
Vatsa, a calf, offspring, a term of endear-
ment for a child. The founder of the Vatsiputriyah
school. [ [ ^ A term for &kra. | [ ^ (^) |g
The above school, a branch of the Sarvastivadins,
I ! if) ^ Yatsanabha, a strong poison,
“ from the root of a kind of aconite.’' M. W.
Vana, a wood, grove ; also | ; |lg.
Balin, iutp. j: a strong man, hero.
^ S 'Sl /S ^ S Vajra-
panibalin, the powerful one with the thunderbolt,
one of the two gate-guardians.
^ Baddha, bound, tied, fettered, fixed ;
also I® ; also an abbrev. for pil ^ Avadana.
? SB Yatsiputra, also 1 ^ ^
V. I ^ and @
To oppress, wrong ; a grievance ; enmity.
I H Enmity and friendship. | | zjS ^ if}. A mind
that knows neither emnity nor friendship, no dis-
crimination of persons.
■pj" To go or put under cover, lodge, confide to,
deliver, convey, transfer ; to enter, put in a list.
1 ® To convey to the treasiir)^, i.e. as paper money
or goods are transferred to credit in the next world
not only of the dead, but also by the living in store
for themselves.
Closed in ; close together ; intimate ; quiet,
still ; secret, occult, esoteric ; fine, small ; con-
trasted with ^ open, exoteric. Cf. 1 # To
pass down esoterically, or by word of mouth. [ pp
The esoteric digital sign of a Buddha or bodhisattva
indicative of his vow. | A dliaraiji, or esoteric
incantation. | ^ The esoteric name of Vairocana ;
also any true word " (Shingoii) or esoteric spell.
I J® ^ ; I 1 ^ db The Pure Land of Vairocana ;
also in the Hua-yen sutra called the ^ ^ world ;
the doctrine is found in this sutra. | gj The esoteric,
occult, recondite cause. ] ^ The esoteric letter
of Vairocana, or of a Buddha or bodhisattva. j ^
The esoteric, mantra, Shingon, or True word ”
sect, especially prevalent in Japan, where its two
chief texts are M iS SIS ^ #1 and ^ p|lj Jg @ ;
founded by Kob5 Daishi, it developed the two
mandalas of the C4arbliadhatu and Vajradhatu, q.v.
1 ^ idem the last. | ^ idem, also esoteric teaching
in general ; the two classes are divided into the
I 15 esoteric or Yoga school, and ^ the open
schools or teaching, comprising all the sects of
Buddhism, except the esoteric sect. The | ^
Tripitaka of the esoteric sect are, as its sutra, the
:A: M ^ Sf) ^ M3 JI ; as its vinaya, the
^ S IS ® ; as its sastras, the #
^ IS. etc., q.v. I ^ The motive power, or funda-
mental element, in the esoteric ; the opportunity
of learning a mantra. [ ^ Esoteric methods, j
The baptism of the esoteric sect. | |jg The founda-
tion texts of the esoteric school, i.e. the B M
and ^ m Ig g and various siitras, especially but
not exclusively those with mantras ; another group
is the first two and the ^ # life |g. \ Esoteric
meaning, or doctrine. | The esoteric canon,
j The followers of the esoteric school. [ ff
Esoteric practice, or discipline, the origin of
which is attributed to Kcihula. j fg- Occult, or
ELEVEN STROKES
348
esoteric expressions. [ 5 10 Secret or invisible
tracks. | Ji: 18 ^ i: Vajrapani, guardian
of Buddlias, driving away all yaksa disturbers, a
form of Indra ; Ms dbarapis have been twice trans-
lated into CMnese, V. B.N. The | ^ % esoteric
Cintya ” is a mantra said to have been used by
all the seven Buddhas down to and including ^akya-
muni.,
>10 A halting-place ; to pass the night, sojourn,
stay ; early, former ; left over ; naksatra, the
constellations. 1 iB: A former existence, [ The
deeds of a former life. [ ascetic
sects who sought release from penalties for the deeds
of a former life by severe austerities now. | ^
Purva-nivasa, former abidings, or habitations,
hence | | ^ W) i-e* Buddha-knowledge
of the former incarnations of himself and others,
1 ^ The unrepaid debts from, or sins of, former
incarnations. [ Jig- idem ^ Svaha. j ^ Previous
life, or lives ; v. | ^. \ ^ ^ Buddha-power to
know all previous transmigrations. | ^ The
knowledge of the arhat of his own and other previous
transmigrations. | (^) ^ Purvanivasanusmrti-
(jhana) ; Buddha-knowledge of all forms of previous
existence of self and others ; one of the 7 ^ (|f )
I ^ Good deeds done in previous existence. | @
Good or evil cause in previous existence, | fft
The character acquired in a previous existence and
maintained. | H ^ The present fruition of the
meritorious character developed in previous existence.
I ^ The consequence of deeds done in former
existence. | ^ To stay the night ; the previous
night, e.g. the night before any special service.
I gv The night before a fast-day. [ ^ A former
intention, or vow, | The twenty-eight con-
stellations and seven luminaries. 1 ; 1 The
root of one’s present lot planted in previous ex-
istence. I H Former karma, the karma of previous
existence. | 3 E Naksatra-raja-vikrldita, the play
of the star-king, or king of the constellations, one
of the samadhi in the Lotus Sutra. [ 3E ^ Naksatra-
raja-sahkusumitabhijha, king of the star-flowers, a
bodhisattva in the Lotus. | ^ Happy karma from
previous existence. | ^ Causation or inheritance
from previous existence, j ^ The practices, habits,
or deeds of or inherited from former existence.
I ® The vow made in a former existence. | ^
-fj The power of an ancient vow.
Pra&ma ; vivikta ; ianti. Still, silent, quiet,
solitary, calm, tranquil, nirvana. | ^ Calm and
illuminating as are Truth and Knowledge ; the
hidden truth illuminating. 1 (dh) The land
(of Buddhas) where is calm illumination, j ^
Buddha-knowledge of the transmigratory forms of
all beings. | ^ Tranquil concentration ; contempla-
tion in which disturbing illusion is eliminated.
I ^ The shore of peace, nirvana. | ^ Peace eternal,
eternal nirvaiia. | Calmness and endurance,
quiet patience. | ^ Calm thoughts ; to calm the
mind; contemplation. | ^ ilfli ^ The lion of
nirvana, Sakyamuni. \ Calmness and extinction,
nirvana. | Nirvana-patience ; the patience
of the nirvana (the suppression of all passion) . [ ^
The nirvana-method. | ^ Zl Nirvana as absolute
without disunity or phenomena, j Nirvana con-
sidered independently of the phenomenal J (^
^ The place where a Buddha attains the truth of
nirvana, especially where fekyamuni attained it.
I Jc To quell calamities (by spells, or ceremonies).
I ^ In calmness, quietude, silence ; undisturbed.
I ^ The Hmayana nirvana-realm or border,
j Sfl Nirvana-illumination ; ultimate reality shining
forth. I ^ Buddha-wisdom which comprehends
nirvana reality and its functioning. | ^ ^
Character (nirvana -like) and function concomitant
in the absolute and relative, in being and becoming,
etc. 1 U The nirvana class, i.e. the Hinayanists
who are said to seek only their own salvation. | ^
Calm and quiet ; free from temptation and distress ;
nirvana. | m m Ceremonies for restoring peace
from calamity. | ^ Hmayana discipline to ensure
nirvana. I m PI Nirvana, or the absolute — m
^ , as the door of release from trouble and suffering.
! ^ Ascetics vowed to silence who dwell
among tombs or in solitude.
^ Single ; special ; solely. | With single
mind ; whole-heartedly. [ ^ To fix the iniiid,
or attention, upon ; solely to invoke (a certain
Buddha). | To think wholly, or only, of or upon.
I Solely and purely (to advance in the Way).
Screen ; to exclude, expel, turn away, j H?
Bimbisara, V.
Lofty, distinguished. | jjj Vulture peak,
abbrev. for ^ ^ j |1}. | ^ Abbrev. for Upagiipta,
cf. «.
jyyt
^ 'Lofty, eminent, honourable ; to reverence,
adore. | ^ Reverence and faith, to revere and trust.
1 WC To reverence and respect.
K'lm-Imi, or Piilo Condore Island, or
islands generally in the southern seas, lienee [ | ^
or 1 I in is a native of those islands of black colour,
and I I ^ is described as Java, Sumateu etc. | [
.{Jj The KMn-Iun range north of Tibet, the § |i|
Gandhamadana.
349
ELEVEN STROKES
A girdle, belt, bandage, tape, appendage;
connect ; implicate ; take along. | 7] gb J \ \ M
To take one's sword to bed, wMcb being worn on
the left side compels tlie w^earer to sleep on the
right, or proper side. | ^ # ; | | ^ ^ Maitreya,
bearer of the pagoda.
inter alia the ^ is accredited to him,
but a more reliable tradition of the Canon ascribes
the tr, to Dharmaraksa a.d. 308.
m Nitya ; sasvata. Prolonged, constant, always,
unceasing, permanent, perpetual, ever, eternal ; nor-
mal, ordinary, regular. j ::f; , ^ Sadaparibhuta,
the monk who never slighted others, but assured all
of Buddhahood, a former incarnation of Sakyamuni ;
Lotus Sutra 20. | ^ Permanent, always abiding,
eternal. 1 ^ The eternal unity or reality behind
all things. j ^ The unceasing radiance of the
Buddha's body, represented as a halo. | ^ Unfailing
powers. I ^ V. g pg. | The eternal
realm, j ^ Eternal peace, nirvana. | ^ ^ ifc
The realm (of spirit) where all are in perpetual peace
and glory ; T'ien-t'aPs fourth Buddhaksetra. | g
Constantly. [ ^ Always remembering ; always
repeating. | Knowledge sub specie setemUatis,
not conditioned by phenomena, abstract. | |!^ ^
The four paramitas of knowledge : eternity, bliss,
personality, purity, the four transcendental realities
in nirvana, v. Nirvana Sutra. | Ever drowning
in the sea of mortality. | ^ ^ ^ The first of the
four paramitas, eternity, j The ordinary physical
^ye. I ^ ^ ® iVn-avanamita-vaijayanta. With
ever erect victorious banner ; name of Ananda's
future Buddha-realm. | Constantly doing, or
practising ; ordinary procedure. | ^ The view
that (personality) is permanent. | ^ The eternal
Buddha-body, the Dharmakaya. [ ^ Regular
ways, or methods. | ^ Eternal Tao ; the way of
eternity ; regular ways, the regulation path.
A thatched hut, shelter, place of retirement
from the world ; a small temple ; especially a
nunnery, hence j ^ ; | -^ generally applies to
such, and j ^ is the abbess.
A multitude ; all ; the ; a concubine ; so
that ; nearly so. | The common people. | ^
(M) Calcra, a wheel, hence CakravartI or wheel-king.
At ease, in repose ; undisturbed ; well, hale.
I ^ Samarkand, or Soghdiana, cf. ® ^ |g 1.
1 ff* (or '^) Sanghavarman, also said to be
Sahghapala ; an Indian monk supposed to be of
Tibetan descent ; but Sanghapala is described as
the eldest son of the prime minister of Soghdiana, and
is probably a different person. Sanghavarman tr.
at the White Horse Temple, Loyang, in a.d. 252 ;
ItE Remove, flit. | ^ v. fX ^ita.
To follow, agree with, obey ; from ; followers,
secondary. | Sfi Si HJ Springing out of the earth,
chapter 15 in the Lotus Sutra. | ^ Of calm demeanour,
easy and natural, unperturbed. | ff" A “ half-monk ”,
a neophyte.
Prap ; Prapta. To get, obtain, attain to ;
got, obtained, etc. | ^ To attain entry, e.g. to
Buddha-trutli. | To obtain the victory. |
^ I i'k.) ^ S Mahasthamaprapta, he who has
obtained great power, or stability, who sits on the
right of Amitabha, controlling all wisdom. | ^
To obtain transport across the river of transmigra-
tion, to obtain salvation ; to enter the monastic
life. 1 To obtain one's desires, or ai m s ; to
obtain the meaning (of a sutra). | To obtain
the commandments ; to attain to the understanding
and performance of the moral law. 1 ^
A monk who is restored, or not unfrocked, on con-
fession of his sin. [ ^ To obtain the fruit of deeds
or life. I gg Aptanetravana, the forest of re-
covered eyes. | H The cord, or bond, of attaining ;
^e bondage of possessing. | S ^ Trailokya,
— ^ I ^ Srigarbba, idem ^ gg Vmmlanetra.
I To attain to deliverance (from the miseries of
reincarnation). [ ^ To obtain the way, or the
religion ; by obedience to the commandments,
practice of meditation, and knowledge, to attain
enlightenment. 1 ^ To obtain the marrow, the
secret, the essence.
Confused, stupefied. j ^ Sunk in stupor.
ft To care for, regard, compassionate, pity ;
spare. | ^ To be as careful of (the monastic law
as of) the skin-floats when swimming a river.
m To reflect on ; but, only ; verbal particle ; cf.
Pg. I "5^ (or iF) m H Brhatphala m “ great
fruit,” or abundant merits; the twelfth Brahmaloka,
or second region of the fourth dhyana.
m The feelings, passions, desires, affections,
sensations ; sentient ; affinities ; affairs, facts. Par-
ticular affections, duties, or affairs. | ^ The six
gupas or objects of sensation of the six organs of
sense ; sensation and its data ; sensation-data ;
ELEVEN STROKES
360
passion-defilement. | The realm of feeling,
i.e. any world of sentience or feeling, especially
this world, as empirically considered ; % | is to
have conscionsness, the conscious, or sentient.
3^ ^ Empirically or sentiently existing, in essence
or reality non-existent. | The passions, desires.
I ^ The passions like an ape, never still. 1 ^
The perverted views produced by passion or affection.
Investigate thoroughly ; fully, minutely; all;
transHt. si, 5a, s, if. | {fm ^ Srgala, ^ a jackal.
1 m mm; i m ® Sthavira, an elder, a term
applied to a monk of 20--50 years of age and of
ten years’ standing ; the Sthaviranikaya | dife ^
B M is IIS. or g|S q.v., was one of the four
branches of the Vaibhasika school. | ^1] idem ^
q.v, 1 ^ Siddhi, accomplishment, complete attain-
ment, perfection, proof, truth, final emancipation,
supreme felicity, magical or supernatural powers ;
cf. M. W. As supernatural power it is used to end
calamities, subdue demons, etc. 1 ^ Siddhar-
tha, infra. | jg Siddhi, siipra, | fB ^ ^
Sitatapatra, a white umbrella, or canopy, |
I ® ; I ^ Siddha(m), accomplished, finished, v.
Siddhi above ; and next. | | ^ Siddhavastu, the
first of twelve chapters of a syllabary attributed to
Brahma, originating the thirty-six letters of the
alphabet, later said to be expanded to as many as
fifty-two. I ; I ^ Siddhanta, an established
conclusion, proved fact, axiom, dogma, a text or
authoritative work, cf. M. W. ; intp. as ^ ^ com-
plete, and incorrectly as the Buddha’s unstinted
gift of the 0 q.v. 1 It ^ jg Sthiramati,
one of the ^ writers, [ ^ {^) Siddhartha,
Sarvarthasiddha, also | ^ ; | pg the
realization of all aims, prosperous ; personal name
of ^akyamuni. [ ^ idem fi
^ To dig. I ? Kulun, i.e. Pulo Condore, also
called 1 ^ ^ kind of western incense.
To sweep. [ To sweep the floor, or ground,
an act to which the Buddha is said to have attributed
five kinds of merit ; v. M ^ IP H
To feel for, explore, investigate, search ;
to spy, inquire into. | 7jC To sound the depth of
water, the lower part of a staff, i.e. for sounding
depth.
To shake, change, arrange ; to fall. |
Discontent and regret, ambition and repining. | ^
Unsteady in act, word, and thought ; unreliable.
1 Ambitious, unsettled.
To push away, recede from, decline, resign,
push, put, put off; investigate. | |§ 7^ To
put off minor merit for the sake of fundamentals.
I ^ To search out, investigate, j 4p To decline.
To pick, gather, choose, j ; \ 0 To pick
flowers. I ^ Bean-picker, a tr. of the name
of Maudgalyayana, from mudga, kidney-beans.
To cover (with the hand), screen, shut up.
I To bury, inter. | ^ To shut (oneself) in a
room, as did the Buddha for meditation. I
To cover the form, or face, i.e. the death of the
Buddha, or a noted monlc, referring to the covering
of the face.
Wi To hang, suspend. | ^ A peg for a garment.
[ ® 5 I H- J in 0^® '^ho hangs up all his posses-
sions, i.e. a wandering monk who stays for the night
in a monastery. | ^ To hang up a picture (of a
Buddha, etc.), j ^ | ^ A short garment,
or cover ; a waistcoat. | ^ To hang up one’s staff,
similar to [ ^ ; to dwell in a place.
It ^ Mandala, v.
^ To press down ; a pen-stroke to the right ;
translit. na. \ M M Nadi-K%apa, also
ill ii a brother of Maha-Kasyapa, to be reborn as
Buddha Samanta-prabhasa. | (or j^) ^ jjg Naraka,
hell, the hells, v. ^ ^ ^ jjg sometimes refers
to the place of torment, and ^ [ | naraka to the
sufferer there. | ^; j ^ Namah, v.
To hold in both hands, offer, receive ; a
double handful. [ ^ To bear or offer gifts in both
hands.
To receive, take ; join on ; graft. [ §[
To receive and lead, to welcome. ( # To receive
and treat, or wait upon. | ^ To receive the living ;
also to receive at birth as a midwife does. | Jg,
Wt To embrace the (Buddha’s) feet in reverence
or pleading, or to extend the arms in that posture.
To give, confer, deliver, communicate to,
hand down. ; | ^ Karmadana, the director of duties,
the one who gives out the work. | ^ To proffer
the hand, to come in person to welcome the dying,
as e.g. does Kuan-yin in certain cases, j To'^give
decisions, idem [ fg. j To give out winter
garments in the ninth month. | |g ; f H fp M
351
ELEVEN STROKES
Vyakarana, Vyakara ; tke giving of a record^ pre-
diction ; foretelling ; tke prophetic books of the
Canon predicting the future glory of individuals and
groups of disciples, both final and temporary, and
the various stages of progress. There are several
classifications, v. and /V fg, Gf.
^3 Upeksa, neglect, indifference, abandoning,
M. W. , To relinquish, renounce, abandon, reject,. give.
One of the chief Buddhist virtues, that of renuncia-
tion, leading to a state of ''indifference without
pleasure or pain (Keith), or independence of both.
V. It is defined as the mind ^ in equilibrium,
i.e. above the distinction of things or persons, of
self or others; indifferent, having abandoned the
world and all things, and having no affections or
desires. One of the seven bodhyangas. Translit. sa,
m, s(r). I ® ^ Varava, a shard, an earthenware
vessel. I The mind of renunciation. | ^
hi The pure land or heaven free from thinking,
the fifth of the nine Brahmalokas in the fourth
dhyaiia region. | {§raddha, faith, confidence,
trust, belief. | ^ The state of renunciation, or
indifference to sensation. | ^ ^ ^ To leave
home and cast off desire, i.e. to become a monk.
I is S Upeksa, one of the four forms of the
unsparing or unlimited mind, complete abandonment,
absolute indifference, renunciation of the mental
faculties. | ^ Bodily sacrifice, e.g. by burning,
or cutting off a limb, etc.
To save, rescue, prevent from ill. [ To
save the world ; a saviour of the world, i.e. j | ^
OT ^ ; 1 I M Buddhas and bodliisattvas as
world-saviours, especially [ j fU -fW: Kuan-yin, also
called 1 I m complete saviour of the world.
I j ^ The wheel of salvation. M P The
world-saving Icchauti, q.v., the Bodhisattva who
defers entry into Buddhahood to fulfil his vow of
saving all beings. | To save and drag out of
suffering, e.g. hell. | To save and set free ; to
be saved and freed. ( ^ To save from suffering,
to save the suffering. | To save and protect.
Clever, active, ingenious, witty. | fJ|L g|
? JSingula, an Indian name doubtfully intp. as Korea.
I® I Wise, clever.
m Pravacana, to teach, instruct, inculcate;
sasana, teaching, precept, doctrine ; agama, sect,
school, church.
The founder of
a religion, e.g. the Buddha.
To instruct, command ; the commands
of a sect or school.
^ Within instruction ; in the sect or church ;
especially those who receive normal instruction from
the written canon, opposite of ^
The sacred books of a religion, or sect.
mi f y The various divisions of teaching or
doctrine, such as the T'ien-t'ai theory of the five
periods of Sakyamuni’s life, the four classes of doc-
trine, the four styles of teaching, etc.
The commands of a master or father.
mit To transform by instruction ; teach and
convert ; to cause another to give alms.
Outside the sect, or school, or church ;
also not undergoing normal instruction, i.e. the
intuitive school whicli does not rely on texts or
writings, but on personal communication of its
tenets, either oral or otherwise, including direct
contact with the Buddha or object of worship, e.g.
"guidance”.
To instruct and lead.
mi To instruct, give instructiou. j | SP ;
\ \ m m An acarya, or instructor, preceptor.
An assembly for instruction ; a con-
gregation ; a church.
m m The fimdamental principles of a religion ;
its doctrines, or dogmas, e.g. the four truths, the
twelve nidanas, the eightfold noble path. | | Jg
The fruit or results arising from the practice of a
religion.
Subvert, defeat, ruin, spoil, destroy. | ^
^ ^ Bodliisattvas who defeat tlieir proper end
of becoming Buddha, and who are reborn in lower
positions, e.g. as kings or princes, or as dragon-kings,
etc. 1 ; I S Spoiled roots, or seed, i.e. Hina-
yanists who do not seek Buddhahood, but are content
with the re^Ya^ds of asceticism.
The particular teaching of a sect.
ELEVEN STROKES
352
mm Tte teaching (of Buddha) viewed as a
net to catch and save mortals.
The last day of the moon ; night ; dark,
obscure ; unlucky. -gJ ] Obscure, dark.
The meaning of a teaching, or doctrine.
Instruction and conduct ; teaching and
practice ; also the progress of the teaching, or
doctrine. | | ^ Teaching, practice and its realiza-
tion, its evidential results.
Teaching and meditation ; the Buddha's
doctrine and meditation on it; also | 1 m
wi gpT The words of Buddhism ; words of
instruction.
Teaching and evidence, doctrine and its
evidential results, or realization.
WL m, The vestiges, or evidences of a religion ;
e.g. the doctrines, institutions, and example of the
teachings of Buddha and the saints.
mm To teach a way, or religion; a taught
way contrasted with an intuitional way ; the way of
teaching.
A religion, a sect, different religious
teachings.
mm The body, or corpus of doctrine ; the
whole teaching.
^4 D^ona, a tub, or wooden vessel ; a measure
of capacity. A square wooden vessel, a bushel, a
picul. I ^ Dronodana, cf.
m Eevolve, turn round, whirl. | A whirl-
wind, cyclone. | ^ A whirling wheel of fire,
a circle yet not a circle, a simile of the seeming but
unreal, i,e. the unreality of phenomena. [ PS ^ jg A
spell which endows with extensive powers of evolu-
tion; also varied involutions of magical terms.
m. Day, daytime, dayligM. | Rf The grove
of daylight darkness, a cemetery.
^ Dawn, morning. ( ^ The morning period,
the first of the three divisions of the day. >
Sunset, evening, twilight ; late. | ^ The
evening service. | ^ The evening gruel, which
being against the rule of not eating after midday
is styled medicine.
m Clear ; to meet ; to explain. | Wu-ssu,
founder of the |1| ^ external school of the T^ien-t^ai,
died A.n. 986 .
^ Company, class ; used as the plural of pro-
nouns, etc. I ill Ts'ao-shan in Kiangsu, where
the Ts'ao-tung sect I a branch of the Ch'an
school, was founded by Tung-shan ipj] lif ; Ts^ao-
shan was the name of the second patriarch of this
sect. I ^ Ts'ao-chfi, a stream, south-east of Shao-
chou, Kwangtung, which gave its name to ^
Hui-neng.
Long, prolonged, extended, widespread. |
Offerings of mandarava flowers, cf. infra, | 0 ^
A title of a Buddha. ( fB (or ^ v. infra and
m m m are also used for mantra, an incantation,
spell, magical formula, or muttered sound. | ^ ^
(or P) fij Manju&i, v. and the I [ | |
I I 5 I I M Manjusaka, the Rubia cordifoUa,
the roots of w^hich yield the madder of Bengal called
Munjeeth Eitel. | ^ H ; | tl I ; I # I ;
I PB I ; I ^ I ; S PB ^ ^ 3^ Maridala,
a circle, globe, wheel, ring ; “ any circular figure
or diagram " (M. W.) ; a magic circle ; a plot or
place of enlightenment ; a round or square altar
on which Buddhas and bodhisattvas are placed ; a
group of such, especially the Garbhadhatu and
Vajradhatu groups of the Shingon sect ; these were
arranged by Kobo Daishi to express the mystic
doctrine of the two dhatu by 'way of illustration,
the Garbhadhatu representing the gjf and the 0
principle and cause, the Yajradhatu the § and the
intelligence (or reason) and the effect, i.e. the
fundamental realm of being, and mind as inherent
in it ; v. and ^ ^ij. The two realms are funda-
mentally one, as are the absolute and phenomenal,
e.g. water and wave. There are many kinds of
mandalas, e.g. the group of the Lotus Sutra ; of
the ^ ; of the nine luminaries ; of the Buddlia's
entering into nirvana, etc. The real purpose of a
mandala is to gather the spiritual powers together,
in order to promote the operation of the dharrna or
law. The term is commonly applied to a magic circle,
subdivided into circles or squares in which are painted
Buddhist divinities and symbols. Jlaiiidalas also
353
ELEVEN STEOKES
reveal tlie direct retribution of each of the ten worlds
of beings (purgatory, pretas, animals, asuras, men,
devas, the heavens of form, formless heavens, bodhi-
sattvas, and Buddhas). Each world has its mandala
which represents the originating principle that brings
it to completion. The manclala of the tenth world
indicates the fulfilment and completion of the nine
worlds. I I I Mandala doctrine, mantra teach-
ing, magic, yoga, the True word or Sliingon sect,
i PE (or Pfi) ^ PS H Mandara(va), the coral-
tree ; the Erythfina mdicci, or this tree regarded as
one of the five trees of Paradise, i.e. Indra’s heaven ;
a white variety ' of Cahtropis gigantea. Name of
a noted monk, and of one called Mandra. . |
idem,
To look at, or for ; expect, hope ; towards ;
the full moon. ^ j To lose hope. | To hope
for.
priestly or sacerdotal class, etc. M. W. Translit.
\ mi \ m m 01 mi # ?i mi m mm m;
'S. m ® Brahma, see [ ^ ; and
brahman, or priest ; it is used both in a noble and
ignoble sense, ignoble when disparaging brahman
opposition ; it is intp. by ^ pure, also by ^ ^
^ ^ celibate and pure.
it# The Brahmaloka of the realm of form ;
also 115^.
The brahmayana, i.e. the noblest of the
vehicles, that of the bodhisattva.
A monk from India,
maintains his purity.
Also a monJr who
Jl
Buddhist sutras, or books.
The plum. 1 Pi fli (IK); I M m
I I 'll 51 ; I PS ^ ; I la it il ; tl ® S
V. ^ # Maitreya, friendly, benevolent ; the expected
Buddhist Messiah.
Pattra ; 1 ^ H the palm-leaves used
for writing ; the | | is erroneously said to be
the Boras^stis flabcIJ if ormis, described as 60 or 70 feet
high, not deciduous, the bark used for writing.
A ladder, stairs. | Ladder rungs, or steps,
used for the school of gradual revelation in con-
trast with the ll|f ^ full and immediate revelation.
m A tub., bucket, barrel. | gf The monk w^ho
looks after' these things in a. large establishment..
Brahmaksetra, Buddha-land ; a name for
a Buddhist monastery, i.e. a place of purity.
ft Buddhist hymns, cf. ig. They are sung
to repress externals and calm the mind within
for religious service ; also in praise of Buddha.
ft ± Brahman-land, India,
ifi^) Brahmadancla, Brahma-staff |
the Brahma (i.e. religious) punishment (stick), but
the derivation is uncertain ; the explanation is to
send to Coventry’’ a recalcitrant monk, the for-
bidding of any conversation with him, called also
^ exclusion to silence.
^ The pear. ( J}[S v. pfi{ Irya. j Jj? ; ^ ^ ;
m Ml m Liecliavi, the ancient republic
of Vaisall, whose people were among the earliest
followers of &i,kyamuni.
tSC The litany of Liang ^^hl Ti for his
wife, who became a large snake, or dragon, after
her death, and troubled the emperors dreams. After
the litany was pe.rformed, she became a devi, thanked
the emperor, and departed.
Brahnmn (from roots brk, rrhy connected with
brmJi), “ religious devotion/’ prayer/’ a sacred
text,” or mantra, the mystic syllable
“ sacred learning/’ the religious life,” the Supreme
Being regarded as impersonal/’ the Absolute,” the
jCt Brahmadeva. .Brahma, the ruler of this
world. India. Brahmaloka, the eighteen heavens
of the realm of form, divided into four dhyana regions
(sixteen heavens in Southern Buddhism). The first
three contain the | ^ ^ assembly of brahmadevas,
i.e. the Brahmakayika ; the ] ^ 5^ Brahma-
purohitas, retinue of Brahma ; and Jc* I ^ Maha-
brahman, Brahman himself. 1 1 ^ Brahmadeva
heretics ; the Brahmans consider Brahma to be the
Creator of all things and the Supreme Being, which
is heresy with Buddhism. ( | ^ The queen, or
wife of Brahma. j ( ^ A clevi in the Garbha-
dhatu group. | j 3E Brahma, v. above, and cf.
I 3E. 1 1 ^ His realm.
Palm-leaf scriptures ; also j ^ ; f ^ ;
I Ml
ELEVEN STEOKBS
364
noble woman, a woman of bigli character.
|vj^ The study of Buddhism ; the study of
Brahmanism.
A sacred house, i.e. a Buddhist monastery,
or temple.
^ Brahma letters ; Sarhskrtam ; Sanskrit ;
also I ^ The classical Aryan language of India,
systematized by scholars, in contradistinction to
Prakrit, representing the languages as ordinarily
spoken. With the exception of a few ancient transla-
tions probably from Pdi versions, most of the original
texts used in China were Sanskrit. Various alphabets
have been introduced into China for transliterating
Indian texts, the Devanagari alphabet, which was in-
troduced via Tibet, is still used on charms and in
sorcery. Pali is considered by some Chinese writers
to be more ancient than Sanskrit both as a written
and spoken language.
_ ^ A dwelling where celibate discipline is
practised, a monastery, temple.
and Mara ; or both as one. | | ^ Brahmadatta,
a king of Kanyakubja. A Idng of Varanasi, father of
Kasyapa.
The kasaya or monk’s robe ; the garment
of celibacy.
% 4: Sutras iu the Indian language.
^ 3E Brahma, cf. | The father of all
living beings ; the first person of the Brahminical
Trimurti, Brahma, Visnu, and Siva, recognized by
Buddhism as devas but as inferior to a Buddha, or
enlightened man. | 1 ^ The palace of Brahma.
The realm of Brahma ; the first dhyana
heaven of the realm of form.
The Indian Emperor, Buddha.
Brahmadhvaja, one of the sons of Maha-
bhijna; his Buddha domain is south-west of our
universe.
^ ^ Brahma’s palace ; a Buddhist temple.
&
Brahmapurohita, the ministers, or
assistants of Brahma ; the second Brahmaloka ;
the second region of the first dhyana heaven of form.
Also 1 i|.
Brahma and Narayana.
K
The power, or bliss, of Brahma.
The noble or pure mind (which practises
the discipline that ensures rebirth in the realm with-
out form).
Brahmacarin. Studying sacred learning ;
practising continence or chastity.” M. W. A
Brahmacari is a “ young Brahman in the first asrama
or period of his life” (M. W.) ; there are four such
periods. A Buddhist ascetic with his will set on
^ purity, also intp. as nirvana.
Brahma ; brahman, etc., v. ^ ; 1
€5tc. I I H Brahma-saharnpati, or Mahabrahma-
sahampati ; Brahma, lord of the world. [ | jg
Brahma-mani, pure pearl, or the magic pearl of
Brahma. | [ Brahman, i.e. Brahma ; or Brahma
Brahmavastu, a Sanskrit syllabary in
twelve parts.
Brahmajala ; Brahma-net. | [ The
sect of Eitsu brought into Japan by the
Chinese monk ^ ^ Chieii-chen in a.d. 754.
1 I IS Brahma, jala-sutra, tr. by Kumarajiva a.d. 406,
the infinitude of worlds being as the eyes or holes
in Indra’s net, which is all-embracing, like the
Buddha’s teaching. There are many treatises on it.
I 1 pp ^ name for the above, or the next. | [ ^
^ H The latter part of the above stitra.
The voice of Buddha.
*!T“
jq^ A monastery or any place where celibate
iscipline is practised,
^ Monks, so called because of their religious
practices. | | 5^ Brahmaparisadya (or parsadya),
belonging to the retinue of Brahma ; the first Brahma-
loka ; the first region of the first dhyana heaven of
form.
y.— <.
J=L ir Pure living ; noble action ; the discipline
of celibacy which ensures rebirth in the Brahmaloka,
or in the realms beyond form.
365
ELEVEN STROKES
m m Bayana, “ an ancient kingdom and
city in Bokhara famous for a colossal statue of
Buddha (entering Nirvana) believed to be 1,000 feet
long.” Eitel. The modern Bamian.
% Ir Brahma language, Sanskrit, the Sanskrit
alphabet ; “the language of India ” ; supposed to
come from Brahma.
^ The pure spiritual body, or dharmakaya,
of the Buddha, V. j. | j ^ The Brahmakayika, or
retinue of Brahma.
^ The brahma-wheel, the wheel of the law,
or pure preaching of the Buddha ; his four | ;ff
V. ra is fi: ; the first sermon at the request of
Brahma ; the doctrine or preaching of the Brahmans.
V- i
Brahma-kayikas ;
the Brahma-devas ;
(or dirt) of love, or lust. The three desires are for
beauty, demeanour, and softness ; the five are those
of the five physical senses.
The sharp point of desire.
^ The dust, or dirt, or infection of the
passions ; the gunas, or qualities, or material factors
of desire regarded as forces. Also the six desires
and the five giiiias 7s ^
The six heavens of desire or passion, the
kamadhatu.^ I | 3£ The five methods of sexual
intercourse in the heavens of desire ; in the heaven
of the Four Great Kings and in Trayastrimsas the
method is the same as on earth ; in the Yama-
devaloka a mere embrace is sufficient ; in the Tusita-
heaven, holding hands ; in the Nirmaiiarati heaven,
mutual smiles; in the other heavens of Trans-
formation, regarding each other.
1 The way of purity, or celibacy; the
brahman way.
..Nb W Brahma, the lord of the form-realm, and
^akra of the desire-realm. \ ] M ^ Brahma,
Sakm, and the four Maharajas.
A temple or monastery bell.
IlK The difficulty of maintaining celibacy,
or ■ purity.
« ffi « A Buddha with Brahma’s face, said
to be 23,000 years old.
0 (1) Brahma voice, clear, melodious, pure,
deep, far-reaching, one of the thirty-two marks of
a Buddha. (2) Singing in praise of Buddha.
. _ W The sound of Buddha’s voice; his
preacliing.
Brahma and Mara, the former lord of the
realm ot form, tiie latter of desire or passion
_ Rajas, passion. Also Kama, desire, love.
The Chinese word means to breathe after, aspire to,
desire, and is also used as ^ for lust, passion ; it is
inter alia intp. as ^ ^ H tainted with the dust
A desirous, covetous, passionate, or lustful
heart.
Desire-nature, the lusts.
Passion-love ; love inspired by desire,
through any of the five senses ; love in the passion-
realm as contrasted to ^ ^ the love inspired by
the dharma. | 1 Ifg One of the five funda-
mental conditions of the passions, v. 3£ ^ (id).
The realm of desire, one of the H m-
11 is The unenlightened condition of desire ;
kama-bhava-drsti-avidya are the four constituents
which produce q.v.
The tainting, or contaminating influence
of desire.
^ The joys of the five desires.
. m Desire-breath, passion-influence, the spirit
or influence of desire, lust.
The mire of desire, or lust.
The river of desire, or lust (which drowns).
The ocean of desire, so called because
of its extent and depth.
ELEVEN STROKES
356
^ ffi The stream of the passions, i.e. the illu-
sions of cupidity, anger, etc., which keep the individual
in the realm of desire ; the stream of transmigration,
which results from desire.
The stream or flow of existence, evoked
by desire interpenetrated by unenlightened views and
thoughts ; these stimulating desires produce karma
which in turn produces reincarnation ; v. H M-
Down, soft hair ; minute, trifling, tiny.
1 ji The white hair between Buddha’s eyebrow^s,
the \ i.e. one of the thirty-two signs of a Buddha.
Turbid, intermingled, confused, chaotic. |
Mixed, confused, in disorder.
fife To drip, sprinkle, soak. | ff Dripping sweat ;
to sprinkle or pour water on the body to cleanse it.
Sfc :k
The fire of desire.
Tears.
Falling tears.
The sufferings of desire, or in desire-realms.
of desire.
4
Passion-consciousness ; the consciousness
Desire and coveting, or coveting as the
result of passion ; craving.
Adulterous conduct, prohibited in the
five commandments.
The hook of desire ; the bodhisattva
attracts men through desire, and then draws them
to the enlightenment of Buddha.
The evil demon of lust.
Ganga, the Ganges ; also | ^ v. g.
^ Ganga, the goddess of the Ganges.
Deep, profound, abstruse. ( A Deep entering,
or the deep sense, i.e. desire, covetousness, cupidity,
I ^ ; j ^ ; I ^ ; I If: Deep, profound, abstruse,
I A deep or fathomless pit, ( Deep faith.
I A mind profoundly engrossed (in Buddha-truth,
or thought, or illusion, etc.). | ^ ^ Smasana,
V. ]p, place for disposing of the dead. | ^ Profound
knowledge or wisdom. [ (P^) Profound truth,
or method. | Patience, or perseverance,
in faith and practice. | Profoundly pure. [
Deep, abstruse, dark, deep black, j 3® Profound
principle, law, or truth. | ; 1 H The profound
sutras, or texts, those of Mahayana. | 4f Deep
or deepening progress, that above the initial bodhi-
sattva stage.
Ir Amala. Pure, clear. [ j: or | f|| ^
and 1 Upasaka and Upasikil, male and female
lay devotees. | H Clear and resonant. | flU Clear
and bright ; the Chinese spring festival on the
Kainadhatu. The realm, or realms, of
desire for food, sleep, and sex, consisting of souls
in purgatory, hungry spirits, animals, asuras, men,
and the six heavens of desire, so called because the
beings in these states are dominated by desire.
The Kamadhatu realms are given as : ®
Bhauma. S A Antariksa. P3 A 3E A
Caturmaharajakayika [i.e. the realms of ^ g A
Dhrtarastra, east ; if’ A Virudhaka, south ;
g A Virupaksa, west ; H A Vaisramana
(Dhanada), north], ^l] ^ Trayastriihsa. % ^
A Tusita. ft A Nirmanarati. ® ft § ^
5^ Paranirmitavasavartin.
The arrows of desire, or lust. Also the
darts of the Bodhisattva ^ who hooks
and draws all beings to Buddha.
The two realms of desire and form, or
the passions and the sensuous.
To scour, swill, wash, cleanse ; tricky, playful.
I The fourth of the five periods of Buddha’s
teaching, according to T'ien-Pai, i.e. the sweeping
away of false ideas, produced by appearance, with
the doctrine of the Void, or the reality behind the
seeming.
Add, additional, increase. | ^ Additional
chapter, or chapters.
Excess, excessive ; licentious, lewd ; adultery,
fornication. | ^ Sexual passion. | | A
or burning. | | ^ The (spiritual) disease it causes.
I A kind of rice soup, or gruel | || The net
of passion. Also
Shallow =; superficial ; light in colour ; simple,
easy. | ^ Superficial, simple, not profound. [
Of few years, i.e. youthful in monastic years.
357
ELEVEN STEOKES
19th of the 2nd moon, when honour is paid to
departed spirits. \ % Pure Sanskrit; Buddha’s
resonant voice, or pure enunciation. | ; |
^ Clear and cool ; clear, pure. j g g®
Pure-minded preceptor of the State, title of the
fourth patriarch of the Hua-yen school. | ^
^ A monastery at Wu-Pai shan. | ^ [Ij
A name for Wu-Pai in north Shansi; also the
Pure faith.
m ^ij The pure ksetra, i.e. Buddha-land.
Pure liveliliooclj that of the
monk. Also the life of a pure or unperturbed mind.
.abode of Manjusri, north-east of our universe.
I B The pure moon, i.e. the Buddha. ( ^
The pure lake, or pool, i.e. nirvana. | ^ Pari-
suddhi ; visuddhi. Pure and clean, free from evil
and. defilement, perfectly clean, j ' A. The pure
and clean man, especially the Buddha. [ Afc
PJ5 The pure, shining body or appearance (of
the Buddha). | g Pure garden, or garden of
pur,ity, i.e. a monastery or convent. | ^ A
pure inind free from doubt or defilement. | | ^
Undefiled knowledge. | I Purely and naturally
so, spontaneous. 1 1 ^ ^ The state which one
who has a pure karma reaches. | \ Dharma-
viraja, pure truth. j | Jf- The pure Buddha-
truth (realm). | | The pure dharnia-eye,
with which the Hinayana disciple first discerns the
four noble truths, and the Mahayana disciple discerns
the iinreality of self and things. | \ ^ jiu One
of the seven Chen-ju, q,v, J j ft The pure
ocean of enlightenment, which underlies the dis-
turbed life of all 1 I IS: H A samadhi free
from all impurity and in which complete freedom
is obtained. | | ||| Amalavijfiana, pure, uncon-
taminatcd knowledge ; earlier regarded as the
ninth, later as the eighth or alaya-vijnana. | Q
Pure and white, pure wliite, as Buddha-triith, or
as pure goodness. | Bluivaviveka, a noted
Buddliist philosoplier circa a.d. 600, a follower of
Nagrirjuna. | ^ Pure observance of monastic
rules for food; to eat purely, i.e. vegetarian food;
fasting.
i.e. Buddha-land.
Pure and perfect- enlightened
the complete enlightenment of the Buddha.
iW JLI Sukhavati. The Pure Land, or Paradise
of the West, presided over by Ainitabha. Other
Buddhas have their Pure Lands ; seventeen other
kinds of pure land are also described, all of them
of moral or spiritual conditions of development,
e.g. the pure land of patience, zeal, wisdom, etc.
i I 5^ The Pure-land sect, whose chief tenet is salva-
tion by faith in Amitabha ; it is the popular cult
in China, also in Japan, where it is the Jodo sect ;
it is also called ^ (:fg ) the Lotus sect. Estab-
lished by Hui-yiian p, ^ of the Chin dynasty
(317-419), it claims Phi-hsien ^ Samaiitabhadra
as founder. Its seven chief textbooks are
mm ii; mm
mmmimmmm; fs mm± m si ^ ii ;
and M ^ S H PS M M g. The | j M ^ is
the Jodo-Shin, or Shin sect of Japan.
^ m
dwells.
Pure locality, i.e. where a chaste monk
The Pure Lands of all Buddhas.
Timala. Clean, pure ; to cleanse, purify ;
chastity. In Buddhism it also has reference to the
place of cleansing, the latrine, etc. Also
Pure heaven, or pure devas ; srota-
apannas to pratyeka-buddhas are so called. | | gg
The pure deva eye, which can see all things small
and great, near and far, and the forms of all beings
before their transmigration.
The donor ' of chastity, i.e. of an abode
for -monies or iitiiis.
1 i t , A pure rest, or abode of purity, a term
for a Buddhi.st monastery.
rr iyfl Pure Buddha, perfect Buddhahood, of
the dharinakaya nature.
w m :k. The five heavens of purity, in the
fourth dhyana heaven, where the saints dwell who
will not return to another rebirth. Also Suddhavasa-
deva, a deva who served as guardian angel to
^akyamuni and brought about Hs conversion.’’ Eitel,
i.e. monks or
company
nuns.
ELEVEN STROKES
358
convent.
House of chastity,
i.e.
a monastery or
pure enlightenment, the first stage of the practitioner
in the esoteric sect.
The pure heart or mind, which is the
original Buddha-nature in every man. | | >0^ The
pure heart stage, the third of the six resting-places
of a bodhisattva, in which all illusory views are
abandoned.
The pure commandments, or to keep
them in purity.
The Pure Land of Amitabha, v. |
Pure charity, which does not seek fame
or blessing in this world, but only desires to sow
nirvana-seed.
The pure flower multitude, i.e. those
who are born into the Pure Land by means of a
lotus flower.
m Vimalagarbha.
in the Lotus Sutra.
eldest son of Siibhavyiiha
Pure assembly, the company of the chaste,
the body of monks.
^ It ^ One who observes ascetic practices ;
one of pure or celibate conduct; a Brahman; also
Brahma, as the pure divine ruler.
Also I |g i q.v.
- ^ ^ Good karma ; also the deeds which lead
to birth in the Pure Land.
, . The realm of pure dharma, the un-
sullied realm, i.e. the bhutatathata.
rm. ^ The fourth paramita of the
Nirvana stitra, S ^ ^ v.
9 m The five pure desires, or senses,
i.e. of the higher worlds in contrast with the coarse
senses of the lower worlds.
The pure crystal realm in
the eastern region, the paradise of Yao Shih ^ gjji
Buddha ; it is the Bhaisajyaguruvaidurya-prabhasa.
rK The clear or pure eyes that behold,
with enlightened Tision, things not only as they
seem but in their reality. Also Vimalanetra, second
son of ^ubhavyuha in the Lotus Sutra.
^ ^ Pure saint, the superior class of saints.
9 Pure flesh, the kind which may be eaten
by a monk without sin, three, five, and nine classes
being given.
o
Pure bodhi mind, or mind of
Of pure descent, or line ; a young Brah-
man ; an ascetic in general.
^ Pure enlightenment.
Pure contemplation, such as the sixteen
mentioned in the ^ & W M-
rir Pure words; words that express reality.
Undefiled senses; i.e. undefiled eye,
ear, mouth, nose, body.
w m The pure enlightenment of Buddha.
^ idem |
W PI Gate of purity to nirvana, one of the
The monk who controls the latrines.
IS 3E Pure rice king, Siiddhodana, the
father of Sakyamuni ; v.
To cleanse the hair, i.e. shave the head as
do the monks.
To haul, drag, influence, implicate. [§10
Sarvatraga-hetu, omnipresent causes, like false
views which affect every act.’' Keith. 1 IE A
359
ELEVEN STEOKES
;ff To advance on the city from all sides as in
chess H ^ prasaka, i.e. to employ the omni-
present dharmas (sarvatraga) for salvation.
A fabulous beast like a lion, of extraordinary
powers. I "Tr A kind of lion-throne for Buddhas, etc. ;
a term of respect like ^ A lion-throne.
Fierce, violent; determined; sudden | fij
Fierce, sudden. j Fierce fire, conflagration.
^ A net with handle ; to pursue, follow after ;
lead on; suddenly ; generally. | g Stupa,
a mound, v. | ^ ||& Srughna. “An ancient
kingdom and city near the upper course of the
Yamuna, probably the region between ” Saharanpur
and Srinagar. Eitel.
- _ Appear, apparent ; manifest, visible ; now ;
present ; ready.
aUB: Tlie present world.
^ Wl Now present, manifest before one. | |
The sixth of the ten stages of the bodhisattva, in
which the bhutatathata is manifested to him.
§ Present and future (i-e. n m)-
Benefit in the present life.
_ Now going, or proceeding; present or
manifest activities. | | Things in present or
manifested action, phenomena in general.
, Insight into, or meditation on, imme-
diate presentations ; present insight into the deep
truth of Buddhism.
The immediate realization of enlighten-
ment, or nirvana ; abhisamaya, inner realization ;
pratyaksa, immediate perception, evidence of the
eye or other organ.
^6 Direct knowledge, manifesting wisdom,
another name of the alayavijnana, on which all
things depend for realization, for it completes the
knowledge of the other vijnanas. Also the repre-
sentation-consciousness or perception of an external
world, one of the ^ q.v. of the ® ^ ft*
(or Present, past, and future.
nix
A comparison consisting of immediate
facts, or circumstances.
kM The two revealed or reveal-
ing mandalas, the Garbhadhatii and Vajradhatu.
Now, at present, the present. [ j ^
The present world. | [ ^ ^ The present bhadra-
kalpa. 1 |, ^ ^ Present, past, and future.
Present -life recompense for good or evil
done in the present life.
Slanifesf, existing, evident, ready-made,
self-evident or self-existing.
.. _ Tbe present life, j | f ij ^ Benefits
in the present life (from serving Buddha).
m m . ^Manifest forms, i.e. the external or
phenomenal world, tlie ^ ;fS, one of the H
q.v. of the ^ li* Awakening of Faith.
^ jfc
„ ^ ^ The phenomenal radiance of Buddha
which shines out when circumstances require it, as
contrasted to his noumenal radiance which is con-
stant.
, ^ ^ The present body. Also the various
bodies or manifestations in wliich the Buddhas and
bodhisattvas reveal themselves.
- Reasoning from the manifest, pratyaksa.
(1) Immediate, or direct reasoning, whereby the eye
apprehends and distinguishes colour and form, the
ear sound, etc. (2) Immediate insight into, or
direct inference in a trance (^) of all the conditions
of the alayavijnana. | | ;fS A fallacy of the
major premiss in which the premiss contradicts
experience, e.g. sound is something not heard, this
being one of the nine fallacies of the major premiss.
Siddhanta i hetu. Ruling principle, funda-
mental law, intrinsicality, universal basis, essential
element ; nidana, reason ; pramana, to arrange,
regulate, rule, rectify.
ELEArEN STROKES
360
Noumena and phenomena, principle and the observing wisdom ; one is reaUty, the other
practice, absolute and relative, real and empirical, the knower or knowing , one is the known object,
cause and effect, fundamental essence and external of h®J^ fh® know’^r, the knowing, or what is known ;
activity, potential and actual ; e.g. store and dis- dependent on the other, cliih depends on li,
tribution, Ocean and wave, static and Idnetic K is revealed by cAiA. Also knowledge or enlighten-
I I li m Unimpeded interaction of noumenon essence or purity, free from incarnational
and phenomenon, principle and practice, etc.; no influences. | | EE '/i v. 2;
barrier in either of the two. Cf. -f- B
The noumenal mapdala, i.e.
® ii The fundamental or intrinsic Buddha, Garbhadhatu in contrast with the ^ or Vajra-
i.e. the Dharmakaya ; also the T‘ien-t‘ai doctrine of mandala.
Buddha as immanent in aU beings, even those of the 3;® ^
three lowest orders ; which doctrine , is also called The Dharmakaya as absolute being,
m ife # the plain, or undeveloped Dharmakaya. in contrast with ^ the Dharmakaya
l _ I tt The fundamental Buddha-nature in contrast us wisdom, both according to the older school
with lx #, the Buddha-nature in action or keiug M M noumenal; later writers treat J1
development. | | as noumenal and t (I as kinetic 01
_ ^ I ^ One of the K that of the
3® A Entry by the truth, or by means of the common essence or dharmakaya of all beings,
doctrine, or reason, as If A is entry by conduct or m
practice, the two depending one on the other, "ffi The realm of U in contrast with ^ St •
®i- A- cf. I H
The dhyana of or concentration on abso-
lute truth free from phenomenal contamination.
^ Wholly noumenal, or all things as aspects
of the absolute, a doctrine of the T‘ien-t‘ai “pro-
founder ” school, in contrast with the ^ ^ of the
‘shallower” school, which considered all things to
be p^nomenally produced. | | H The things
ofa:rLi=^A ‘f' it J?- great chiliocosm considered
as noumenal throughout, or all dharmakaya.
^ #X The concept of absolute truth
centration of the mind upon reality.
iro Reasoning on, or discussion of,
or fimdamental truth.
m KM \W) The underlying truth of all things
is^ Buddha ; immanent reason ; Buddhahood ; the
T len-t ai doctrine of essential universal Buddhahood
or the undeveloped Buddha in all beings
The dharmakaya in the dharma-
irsetra, e.g. the spiritual Vairoeana in the eternal light.
3^ The hindrance caused by incorrect views
^ f E a Truth
is independent of words ;
to express it.
is in eliminating words ; it
it does not require words
The fundamental substance or
^ Absolute nature, immutable
lundamental principle or character.
Illusion in regard to fundamental truth,
ahty of the ego and things ; as a M
m regard to things themselves. Also
d illusion ; reality and illusion. ’
To mark off, define ;
sketch ; summarize in general
abridge, outline,
rather, somewhat.
361
ELEVEN STEOKES
^ I An outline of the important points. | ^ The
first period of general moral law, before the detailed
commandments became necessary ; i.e. the first
twelve years of the Buddha’s ministry.
^ To end, final, complete, all ; transht. y», v ;
I M X ; I X ; I flJ ^ Vrksa is a tree ; here it
is described as the tree, i.e. the Jonesia asoka, a
tree under which the Buddha is said to have been
born, j ^ Preta, hungry ghost. ] ^ (or
il!jJ Prkka, Sprkkr), a fragrant plant, said to be the
Trigonella comiculata. i jg ^ (f^) ; |
# ^ fife ; ^ jg jlj ffe Pratyeka(-buddha).
Cf. Singly, individually, one “who lives in
seclusion and obtains emancipation for himself only ”.
M. W. It is intp. as ^ ^ lonely (or alone) enlighten-
ment, i.e. for self alone ; also ^ ^ enlightened
in the -f* “ E twelve nidanas ; or [fj g com-
pletely enlightened, i.e. for self. j ^ Atyanta.
At bottom, finally, at last, fundamental, final, ulti-
mate. I linal trust, ultimate reliance, i.e.
Buddha. | Ultimate, or final wisdom, or
knowledge of the ultimate. | ^ Never, funda-
mentally not, or none. | ^ ^ Fundamentally
unreal, iimnatcrial, or void, see 1 ^ The
ultimate enlightenment, or bodhi, that of a Buddha.
i ^ M ; M 11 ; ® I ® ; W ^ 15 Hsaca,
demons that eat flesh, malignant sprites or demons.
1 (#) Kppala, one of the names of the Ficus
religiosd ; also the name of Maha-Kasyapa. | ^
("to ^ Pilindavatsa, who for 500 generations
had been a Brahman, cursed the god of the Ganges,
became a disciple, but still has to do penance for
his ill-temper.
Prthak. Difierent, separate, unlike, not the
same ; diverse^, diversity ; strange ; heterodox ;
extraordinary. | Different person, another.
I P !PI W Different or many mouths, but the
same response, unanimous. | |g, Of different order,
or class. | gj A different cause, or origin. | ^
A different tenet ; to hold to heterodoxy. | ^
Different studies ; heterodoxy. | Different mind ;
heterodox mind ; amazed, j ^ Heterodox wisdom.
1 ® Extraordinary, or unusual adaptations,
devices, or means. | Yipaka, different when
cooked, or matured, i.e. the effect differing from
the ciiuse, e.g. pleasure differing from goodness its
cause, and pain from evil Also, maturing or pro-
ducing its effe<*ts in another life, j ^ m Vipaka-
lietu, heterogeneous cause, i.e. a cause producing a
different effect, known as ^ f£ neutral, or not
ethical, e.g, goodness resulting in pleasure, evil in
pain. I ^ H Fruit ripening differently, i.e. in another
incarnation, or life, e.g, the condition of the eye
and other organs now resulting from specific sins or
otherwise in previous existence. The | f|j ^ ^ ^
are the five fruits of karma ; pancaphalani, or effects
produced by one or more of the six hetus or causes.
They are as follows: (1) ^ ^ ® Vipaka-phala,
heterogeneous effect produced by heterogeneous cause.
^ ^ Nisyanda-phala, uniformly continuous
effect. (3) j: ® Purusakara-phala, simultaneous
effect produced by the sahabhu-hetu and the sam-
prayukta-hetu ; v. 7 ^: g. (4) ^ Adhipati-
phala, aggregate effect produced by the karma-hetu.
(5) ^ Visaihyoga-phala, emancipated effect
produced by all the six causes. | ^ ^
A difference is made in Mahayana bet-ween
I Mf (iicO 'W'hich is considered as Alaya-
vijhana, and [ ^ ^ the six senses, which
are produced from the Alaya-vijhana. | ^ Prthag-
jana ; balaprthagjana, v. ^ ; an ordinary person
unenlightened by Buddhism ; an unbeliever, sinner ;
childish, ignorant, foolish ; the lower orders. | ^
M ^ Common '' butting goat or animal, pro-
pensities for food and lust. [ Difference, differen-
tiation. I ^ Heterodoxy. | Alambana-pratyaya,
things distracting the attention, distracting thoughts ;
the action of external objects conditioning conscious-
ness. ! M A different view, heterodoxy. |
A different, or heterodox, interpretation. | ^ A
ditto explanation. 1 ^ Of a different class, or sect ;
heterodox schools, etc.
Eegard, love ; wife ; family ; relatives ;
retainers. | g Eetinue, retainers, suite, especially
the retinue of a god, Buddha, etc.
0]^ Caksuh, the eye. | X ^7^ entrance,
one of the twelve entrances, i.e. the basis of sight
consciousness. ( ^ Knowledge obtained from seeing.
I The organ of sight, j The element or realm
of sight. I g The eye, eyes. | ^ Sight-perception,
the first vijnana. | Caksur-vijnana-dhatu,
the element or realm of sight-perception.
Sacrifice, sacrificial. | The
prayer or statement read and burnt at a funeral.
I is tk The Yajurveda, v.
Felicitous. | Felicitous month, an anni-
versary. 1 fril Auspicious. I The felicitous herb,
or grass, that on which the Buddha sat when he
attained enlightenment.
To transplant, transpose, transmit, convey,
remove. | jjj To remove mountains. [ ^ To
remove the coffin to the hall for the masses for the
dead on the third day after the encoffinment.
A 2
ELEVEN STROKES
362
:3deX'
A section, chapter; finished, elegant; essay, Tpp To continue, hand down, [ p^ To con-
document ; rule, according to pattern. | Eegula- tinue (or perpetuate) and prosper Buddhist truth, or
tion dress. the Triratna.
& Nujkend, or Nujketh in Turkestan,
between Taras and Khojend.
Number, degree, sign of the ordinals ; only.
I — The first, chief, prime, supreme. [ | ^ The
supreme vehicle, Mahayana. | | ^ The first and
supreme letter, a, the alpha of all wisdom. [ 1 3^
The supreme reality, nirvana. ] [ ^ The supreme, or
fundamental meaning, the supreme reality, i.e. enlight-
enment. I I I ^ tS The highest Siddhanta, or Truth,
the highest universal gift of Buddha, his teaching
which awakens the highest capacity in all beings to
attain salvation. | | | ^ The highest knowledge, or
wisdom. I i I ^ The highest bliss, i.e. nirvana.
111^ The highest Void, or reality, the Mahayana
nirvana, though it is also applied to Hmayana
nirvana. | [ | The highest meditation of TTen-t‘ai,
that on 4* fli^ Mean. | | I !§ The supreme truth,
or reality in contrast with the seeming ; also called
Veritable truth, sage-truth, surpassing truth, nirvana,
bhutatathata, madhya, sunyata, etc. [ H |i The
third dhyana, a degree of contemplation in which
ecstasy gives way to serenity; also a state, or
heaven, corresponding to this degree of contemplation,
including the third three of the rupa heavens. | |
^ The third power of change, i.e. the six senses, or
vijnanas, fg ^ means | -b {[If The seventh
immortal the last of the seven Buddhas, Sakya-
muni. I I A seventh sense ; non-existent, like a
“h H A thirteenth base of perception, or a -p A
19th dhatu. | Z1 ^ A double or second moon,
which is an optical illusion, unreal. | | The
second dhyana, a degree of contemplation where
reasoning gives way to intuition. The second three
rupa heavens. | | lb ® The second power of
change, the klistamano - vijnana, disturbed - mind,
consciousness, or self-consciousness which gives form
to the universe. The first power of change is the
Alaya-vijnana. i 3T A ^ element, the non-
existent. I A 1^ skandha : as there are
only five skandhas it means the non-existent. [ A in?
The eighth, or alaya-vijnana, mind-essence, the root
and essence of all things. | A /\ The eighteenth
of Amitabha’s forty-eight vows, the one vowing salva-
tion to all believers. | pg The fourth dhyana,
a degree of contemplation when the mind becomes
indifferent to pleasure and pain ; also the last eight
rupa heavens. | ^5 v. Dhyana. | ^ ^ #
IS IS p6 ^ Dhrtarastra, one of the four maharajas,
the white guardian of the east, one of the lokapalas,
a king of gandharvas and pi&cas ; cf.
7 }^ End, termination, final, utmost, death, the
whole ; opposite of | llj Chung-nan Shan,
a mountain in Shensi ; a posthumous name
for Tu Shun %f: founder of the Hua-yen or
Avatarhsaka School in China. | The final
teaching ”, i.e. the third in the category of the
Hua-yen School, cf. 5E 5 final metaphysical
concepts of Mahayana, as presented in the Lanka-
vatara sutra, Awakening of Faith, etc. ] IS ^
All things in the end return to the Void.
^ To tie ; accumulate ; repeatedly ; to impli-
cate, involve. | -b ^ The sevenfold repetition
of masses for the dead. | ^ Repeated, or many
kalpas. I The body as involved in the dis-
tresses of life. I ^ The hindrances of many vexations,
responsibilities or affairs.
A violet or purplish colour, a blend of blue
and red. also called | ^ and | the colour
of the roots | ^ or | of the Buddha’s hair.
I ^ ; 1 SI 5 I W I \ ^ Names for a Buddhist
monastery. | The Buddha’s violet or red-blue
eyebrows. | ^ Kamboja, described as a round,
reddish fruit, the Buddha having something resem-
bling it on his neck, one of his characteristic marks.
I j ^ The country of Kamboja.
/i'ijij Fine, small, minute ; in detail ; careful.
I 0 The four states of ^ ^ ^ birth, abiding,
change, extinction, e.g. birth, life, decay, death.
[ Carefully, in detail, similar to | |§ the
vijnana of detailed, unintermitting attention. | '/'jf
Sexual attraction through softness and smoothness.
I ^ Refined appearance. Cf.
A snare ; impediment ; cause of anxiety,
anxious. | ^ To be anxious about. | ^ A hindrance,
impediment.
^ Repetition, practice, habit, skilled ; ii.f, |
intp. vasana. | 0 | The continuity of cau.se
and effect, as the cause so the effect. [ ^ Habit,
the force of habit ; the uprising or recurrence of
thoughts, passions, or delusions after the passion
or delusion has itself been overcome, the remainder
or remaining influence of illusion. | To practise
(the good) and destroy (the evil).
363
eleven strokes
^ oeaate, serious, proper, stern. I qu v M;
Subhayyuha, reputed father of Kuan-yin I £
^mJraraka. Adorn, adornment, gW honoiJ
meibt^f^ ’ ®-S- adornments of morality’
forces In ’A^talw^’ tJie control of good and evil
• ^Anntabha s paradise twentv-nine forms nf
adornment are described, v. ^ ^ TZ
adornmenh“^I S T VvSa“ of
in fi. x- ^ vyuliaraja, a bodliisattva
n the retinue of ^kyamuui. I I M Vruhartia
^..ninent of tle^pS, ta'afSar S°e«
practices, ceremonies, asceticism of„
A marsh, pool, bank; high; the fifth month.
Ivunti, name of one of the raksasi, a female
I m -
demon
I Bill Captain, i.e. the Buddha
, ferrying across to the nirvapa
or raft, i.e. Buddhism.
w A small-leaved
to carry, bear. j j
1 ^ To carry, bear
y- a marshmallow
V. The Iligveda,
ick or shoulder.
/la' ( Magliu. tiidiation, wealth; nia'dia.
seven .^fars : .M. W. says ;i constellation of live .stars
f- «f-
or .Mahanada. a .small river in Magadlm, and one
fi|nvmg inh. the gulfof Cambay, j |if ft /g ii 15
a " -“r^ m ^ ft The musk
'\ L' ' I'S ^^*0 b'rwit Shamo (Gobi) desert.
S S Ikft same ; also failed “ Makhai ”. Eitel
1 si in ilahesvara, i.e. &va.
■ 4 ^ the moiiJi:' s robe, or cassock TIk
word IS intp. as decayed, impure (in colour), dyed
not of primary colour, so as to distinguish it from
the normal white dress of the people. The patch-
robe, V. _ -f 3E f!^- A dyed robe “ of a colour
composed of red and yellow ” (M. W.) ; it has a
number of poetic names, e.g. robe of patience, or
endurance. Also ito (®) *i> m
ELEVEN STEOKES
364
% A robe. \i^mm Babularatna, i.e. Prabbuta-
ratna, abundance of precious things, tbe ^ ®
Buddha of the Lotus sutra. | ^ ; | Upper
and lower garments.
Grant, permit, admit, promise ; very. |
Grant, permit, admit.
M To set up, establish, institute; arrange,
spread; suppose; translit. A [ f Ij (j^) Sarira,
relics, remains, see | 1 ^ tS M Sariputra,
I ^ HI j£ Satadrii, “an ancient kingdom
of northern India, noted for its mineral wealth. Exact
position unknown.” Eitel. Also, the Eiver Sutlej.
I ^aci, Sakti, v. 1 ® P® ^atru, an enemy,
a destroyer, the enemy, also | P{1} | ; [ 115 Djt ;
ik (0^ m) m m m mi w m pt. rtls
^asanka. “ A king of Karnasuvarna, who tried to
destroy the sacred Bodhidruma. He was dethroned by
Siladitya.” Eitel.
Goods, wares. | ^ij ^ jlE Kharismiga,
an “ancient kingdom on the upper Oxus, which
formed part of Tukhara, the Kharizm of Arabic
geographers.” Eitel.
into the truth, a tenet of T'ien-t'aL | ^ ^
M ^ Raga, dvesa, moha ; desire, anger, ignorance
(or stupidity), the three poisons. | ^ The cover
of desire which overlays the mind and prevents the
good from appearing. | ^ The poison of desire.
I 7 ]c Desire is like water carrying things along.
I The contamination of desire. | The
klesa, temptation or passion of desire. | Greedy
wolf, wolfish desire or cupidity. I |g Ragadvesa-
moha, the three poisons, v. supra, | The bond
of desire, binding in the chain of transmigration.
I I® The tie of desire. \ ^ The habit of desire,
desire become habitual. | ^ g Habitual cupidity
leading to punishment in the cold hells, one of the
+ 0* I ^ The attachment of desire. | ^ The
illusions or false views caused by desire.
To pardon. | ^ The son of Vaisravana,
see M*
To sit cross-legged I cf. Jiii.
Irti JS Tamluk, v.
^ Soft, yielding, j ^ Soft or gentle wmrds
adapted to the feelings of men.
^ To string, thread, pass through. | ^ A string
of flowers, a term for the gathas in sutras, i.e. the
prose recapitulated in verse. | # ; 1 H A
superintendent, head.
Poor, in poverty. | ^ A poor woman.
\ 'icflWi The poor woman in whose dwelling was
a treasure of gold of which she was unaware, v.
Nirvana sutra 7 . Another incident, of a poor woman’s
gift, is in the ^ ^ flT 8, and there are others.
I H Poor, poverty. | The way of poverty, that
of the monk and nun ; also, a poor religion, i.e.
without the Buddha-truth.
_ Eaga ; colouring, dyeing, tint, red ; affection,
passion ; vehement longing or desire ; cf. M. W. In
Chinese ; cupidity, desire ; intp. as tainted hy and
in bondage to the five desires ; it is the first in order
of the 5! M ^ panca kle& q.v., and means hankering
after, desire for, greed, which causes clinging to
earthly life and things, therefore reincarnation.
I iWv) The messenger, or temptation of desire.
I S V. infra. | ff To begrudge ; be unwilling
to give. I ^ Desire, cupidity. | ^ The taint of
desire, or greed. | Desire for and love of (the
things of this life). 1 ^ fiH 1; Desire is part
of the umversal law, and may be used for leading
JS This ; these. I ^ This place, here. | ^
This.
^ To roam, saunter. ( ^ g IE To go any-
where at will, to roam where one will.
To connect, continue ; contiguous ; and, even.
I The Nairanjana river, v. jjg ;
^ To drive, urge; expel; exorcise. | i®
Immediate accordance with opportunity ; | is used
as ^ ; i.e. to avail oneself of receptivity to expound
the whole truth at once instead of gradually.
, _ Haste, quick ; speedily, urgent. | Speedily
obtain, or ensure. | ^ Speedily completed. ^
Hurrying demons, raksasa. ( ^ Quickly burnt
inferior incense.
5^ A road, wajq method. | M (if ) fi il5 Drotio-
dana, a prince of Magadha,/ather of Devadatta and
Mahanama, and uncle of Sakyamuni.
Delay, loiter ; skulk ; beguile. | ; j
Adaptation of the teaching to the taught”
365
ELEVE]Sr STROKES
m Pass away, depart, die, evanescent. | ^
Jeta ; jetr ; v. | ^ The transient mansions
of Brahma and of men. Astronomical “ mansions
I M The month Jyaistha (May-June), when the
full moon is in the constellation Jyestha.
Abscond, default, owe ; translit. po, pu, m.
I f IJ ^ ^ ^ ^ Purvavideha, the eastern of the
E9 ^ four continents. | ^ (P) Potalaka, v.
I Purusa, V. :J1J. | S? -fi Upavasatha, a
fast day. 1 ® ^ Avalokitesvara,
V.
ia Create, make, build. Hurried, careless.
I To make an image ; tlie first one made of the
Bnddlia is attributed to Udayana, king of Kansambi,
a contemporary of Sakyamuni, who is said to have
made an image of him, after his death, in sandal-
wood, 5 feet high. | ffc To create ; to make and
transform. [ ^ % The deva-creator of writing,
Brahma. | ifg To make flowers, especially paper
flowers. ' ,
Permeate, pass through, pervade ; perceive,
know thoroughly : communicate ; current ; free,
without hindrance, unimpeded, universal ; e.g. # |
siipernatural, ubiquitous powers. There are categories
of 3E h and -f* I, ail referring to supernatural
powers; the five are (1) knowledge of the super-
natural world ; (*2) deva vision ; (3) deva hearing ;
(4) knowledge of the minds of all others ; (6) know-
ledge of all the transmigrations of self and all others.
The six are the above together with perfect wisdom
for ending moral hindrance and delusion. The ten
are knowing all previous transmigrations, having
deva liearing, knowing tlie minds of others, having
deva vision, showing deva powers, manifesting many
bodies or forms, being anywhere instantly, power
of bringing glory to oih^'s domain, manifesting a
body of transformation, and power to end evil and
transmigration.
Intelligence keen as a blade, able to
penetrate truth.
ii gij - rf Tlie general and specific intro-
ductions to a siltra ; ,^0 PS being the
ii )¥ general introduction in every sutra.
pM ’fj The capacity to employ supernatural
powers without hindrance. Buddhas, bodhisattvas,
etc., have ^ “fj spiritual or transcendent power ;
demons have power acc|uired through their
karma.
a4b P erspicacious, or influential teaching ;
universal powers of teaching.
The whole night, i.e. to recite or intone
throughout the night.
To call on the Buddhas in general,
i.e. not limited to one Buddha.
The two all-pervading deluders ^ and
seeing and thinking wrongly, i.e. taldng
appearance for reality,
_ Supernatural powers and wisdom, the
former being based on the latter.
Tden-t^ai classified Buddhist schools into
four periods J?lJ, and [J. The ^Pitaka school
was that of Hlnayana. The ^ T'ung, interrelated
or intermediate school, was the first stage of Maha-
yana, having in it elements of all the three vehicles,
sravaka, pratyekabuddha, and bodhisattva. Its
developing doctrine linked it with Hinayana on the
one hand and on the other with the two further
developments of the '' separate ”, or “ differen-
tiated ” Mahay ana teaching, and the Iff full-orbed,
complete, or perfect Mahayana. The ^ ^
held the doctrine of the Void, but had not arrived
at the doctrine of the Mean.
® ^ The six three PJ, and three ^ q.v.
To harmonize differences of teaching*
ff The thoroughfare, or path which leads to
nirvana.
Thoroughfare, an open way.
To pervade, perceive, unimpeded, uni-
versal. 1 I J 1! ^ ^ To attain to the
enlightened mind ; the stage of one who has passed
through the novitiate and understands the truth.
ptp A group, tribe, class, division, section ; a
board, office ; school, sect ; a work in volumes, a
heading or section of a work. | §I or pg The
planet Mercury, i.e. Buddha. | ^ The founder of
a sect, or school, or group. [ ^ The tenets of a
sect, or school. | ^ Bhuta, been, become, pro-
duced, formed, being, existing,” etc. (M. W.) ; intp*
ELEVEN STROKES
366
as tlie consciously existing ; tte four great elements,
eartL., fire, wind, water, as appreliended fiy toucli ;
also a kind of demon produced by metamorphosis.
Also, the ^ jm bhutatathata. | The sutras, or
canon, and their exposition.
The country, wilderness, wild, rustic, un-
cultivated, rude. I ^ jg Yamani, Java. ; 1 m m
To scatter offerings at the grave to satisfy hungry
ghosts. I Srgala ; jackal, or an animal resembling
a fox which cries in the night. | |[E;. A wild fox,
a fox sprite. [ ^ fif Wild-fox meditators, i.e. non-
Buddhist ascetics, heterodoxy in general. | ^ ff*
A roaming monk without fixed abode, | H Burial
by abandoning the corpse in the wilds.
To angle, fish. | ^ Angling words or questions,
to fish out what a student knows.
as the state of the five skandhas. | ^ The skandha-
illusion, or the unreality of the skandhas. |
~ The illusion of the skandhas like a passing
thought. I The five skandhas like a passing
illusion. \ ^ The five skandhas and the eighteen,
dhatu. 1 A; retractable penis— one of the thirty-
two marks of a' Buddha. | ^ Paper money for use
in services to the dead. [ The five skandhas
considered as maras or demons fighting against the
Biiddha-nature of men.
Snow. ,| ' ill ; j ■ The snow', mountains,
the Himalayas. , | |1| j: | [If S The great
man, or youth of the liimalayas, , the Buddha in a
former ,, incarnation. . | [If ^ ^ , Haimavatah, the
Himalaya school, one of the five divisions of the
Mahasanghikah.
To close, stop, block, | 'P Pesi v. /k H
Ip ^ 'piece of flesh; a mass ; a fetus. |
To cease lighting the stove (in spring). | H To shut
in ; to isolate oneself for meditation. | ^ ^ Preta,
hungry ghost, see
A mound, tomb ; cf.
m To accompany, associated with ; add to,
assist. 1 To keep one company at meals. | |g ;
I Bhairava, the terrible, name of ^iva, also
of Visnu and other devas, also of a ^ Pfi] jijf.
Pottery, kiln. | ^ A potter’s wheel.
1?^ Arrange, marshal, vspread, state ; old, stale.
I ^ H H Purgative medicines. | ^
Dignaga, Dinnaga ; a native of southern India, the
great Buddhist logician, circa a.d. 500 or 550, founder
of the new logic, cf. gf P ; he is known also as
g and f|. Also used for Jina, victorious,
the overcome!, a title of a Buddha.
Shade, dark, the shades, the negative as
opposed to the positive principle, female, the moon,
back, secret. In Buddhism it is the phenomenal, as
obscuring the true nature of things ; also the
aggregation of phenomenal things resulting in births
and deaths, hence it is used as a translation like
^ q.v. for skandha, the 5 | being the five skandhas
or aggregates. | A # The five skandhas, the
twelve entrances, or bases through which conscious-
ness enters (ayatana), and the eighteen dhatu or
elements, called the H I M The present world
31 'Top, of the head, crown,, summit, apex,, zenith.;
highest ; to rise ; oppose ; an ojOSciaFs" button
. The,, halo '. round the head of .an image. . , | ^
Contemplation so profound that a bird may build
its nest on the individual’s head. f ^ The gem
in the head-dress, or coiffure; the protuberance on
the Buddha’s brow. ] ^ 3E Murdhaja-raja, the
king born from the crown of the head, name of
the first cakravarti ancestors of the ^akya clan ;
the name is also applied to a former incarnation
of Sakyamuni. j The protuberance on the
Buddha’s brow, one of the thirty-two marks of a
Buddha; also an image, or portrait of the upper
half of the body. | ^ Like a heavy stone on the
head, to be got rid of with speed, e.g. transmigration.
I it To prostrate oneself with the head at the feet
of the one reverenced. | A wheel or disc at the
top, or on the head, idem q.v. |
The middle upstanding eye in Mahesvara’s forehead.
Matsya. Pish. | ^ Like a fish or a ha.xe,
when caught the net may be ignored, i.e. the meaning
or spirit of a sutra more valuable than the letten
I ^ Spawn, vast in multitude compared with tliose
that develop. | The wooden fish in monasteries,
beaten to amiounce meals, and to beat time at the
services. | -g: The care of a mother-iisli for its
multitudinous young, e.g. Amitubha's care of all in
leading tliem to his Pure Land. | Similar to
1
^ A bird. [ J/P The tracks left in the air l>v
a flying bird, unreal | The patli of the birds,
evasive, mysterious, difficult, as is the rm'stic life.
Also a fabulous island only reached bv flight. |
ft A bat monk ”, i.e. one wlio breaks tlie cotri-
mandments, witb tlie elusiveness of a creature that
367
ELEVEN-TWELVE STROKES
is partly bird and partly mouse ; also wbo cbatters
witboiit meaning like the twittering of birds or the
sqiieaJdng of rats.
' Mrga ; a deer ; as Sakyamiini first preached
the, fonr noble truths in the Deer-garden, ■ the
deer is a sjnnbol of his preaching, | {[I| Sakyamuni
as royal stag : he and Devadatta had both been
deer in a previous incarnation. | ■ ^ Deer morals
i.e. to live, as some ascetics, like deer. | ^ ; | ^ SI
Mrgadava, known also as |!j X the park,
abode, or retreat of wise men, whose, resort it formed
'' a famous, park north-east of Varanasi, , a favourite
resort of Sakyamiini. The modern Sarnath (k^arahga-
natha) near Benares/’ M. W. Here he is reputed to
have preached his first sermon and converted his
first five disciples. Then-t'ai also counts it as the
scene of the second period of his teaching, when
during twelve years he delivered the Agama sutras.
[ Deer carts, one of the three Idnds of vehicle
referred to in the Lotus Sutra, the medium kind ; ;
V. H ■■
Yava. ^ Corn, wheat, barley, etc. Corn,
especially barley ; a grain of barley is the 2,688,000th
part of a yojana,
|j^ ■ Hemp, flax, linen, translit. ma, cf. etc. . |
I m Matsya, a jfish. | S Ifi M Madhugola, sweet I
balls, or biscuits. |
f"' ,
13. TWELVE STROKES
m Jina, victorious, from ji, to overcome, surpass*
I ^ The victorious vehicle, i.e. Mahayana. [ ^
Jinamitra, friend of the Jina, or, having the Jina for
friend ; also the name of an eloquent monk of
Nalanda, circa a.b. 630, author of Sarvastivada-
vinaya-sahgraha, tr. a.d. 700. | dr Victor, one
who keeps the commandments. [ Iff v. |Jj£.
The Jeta grove, Jetavana. | v. | mfra,
I ^1 Uttarakuru, v. ^ the continent north of Mem
I The victorious mind, which carries out the
Buddhist discipline. | # A Tden-t'ai term for
the superior incarnationai Buddlia-body, i.e. his
compensation-body under the aspect of ^ ^ ^
saving others. | ^ p The Jeta grove, Jetavana.
! ® The surpassing fruit, i.e. that of the attainment
of Buddhahood, in contrast wdth Hinayana lower aims ;
two of these fruits are transcendent nirvaiia and
complete bodhi. | ^ Surpassing karma. | fiji ^
Purvavideha, Videha, the continent east of Meru.
I Beyond description, that which surpasses
mere earthly ideas ; superlative, inscrutable, j [
The surpassing organ, i.e. intellectual perception,
behind the ordinary organs of perception, e.g.
eyes, ears, etc. | | i-M The superlative dharma,
nirvana. j \ ^ Nirvana as surpassingly real
or transcendental. [ | ^ The superior truth,
enlightened truth as contrasted with worldly truth.
I I 1 Paramartha-satya-sastra, a philosophical
wmrk by Vasubandhu. | ^ Pradhana, pre-eminent,
predominant. | v. 0; Vaisesika-sastra, and
I ^ The YaisesiJca school of Indian philosophy,
whose foundation is ascribed to Kanada (Uiuka) ;
he and his successors are respectfully styled
WS ® or slightingly Sir it ; the school, when
combined with the Nyaya, is also Imown as Nyaya-
vaifesika. | ^ Prasenajit, conquering army, or
To superiiitend, teach ; a tutor ; to paint ;
a function ; annex. 1 flf The instructions of a
teacher : to instruct.
Cligantic, monstrous, part man part devil ;
a puppet. 1 fi A puppet, marionette.
Near, adjoining, side, dependent. | ^
Tiryagyoni, '' born of or as an animal ” (M. W.) ;
born to walk on one side, i.e. belly downwards,
because of sin in past existence. | ^ ^ The animal
path, that of rebirth as an animal, one of the six gati.
IJigliurs, j ®
A branch of the Turks iirst Iieard of in the seventh
century in the Orkhon district where they remained
until A.i). 840, when they were defeated and driven
out by the Kirghiz ; one group went to Kansu, where
the}" remained until about 1020 ; another group
founded a kingdom in the Turfan country which
survi%"ed until Mongol times. They had an alphabet
wliich was copied from the Soglidian. Chingis Khan
adopted it for writing Mongolian, a.d. 1294 the
wliole Buddhist canon was translated into Uighiir.
To cut, gash, sever.
lUf To cut off.
Toil, labour, trouble; to reward. j /fS,-
Troublesome companions, e.g. the passions. | ^
The annoyance or hatred of labour, or trouble, or
the passions, or demons. | ^ The troublers, or
passions, those 'which hold one in bondage.
TWELVE STROKES
368
conqueror of an army ; king of Kosala and patron
of Sakyamuni ; also one of the Maharajas^ v. 3E*
1 ^ ^ A MalyasrI, daughter of Prasenajit, wife
of the king of Kosala (Oudh), after whom the Srimala-
devi-simhanada and g are named.
Wide, universal; widely read, versed in;
to cause ; gamble ; barter. | ^ Vahksu ; Vaksu ;
V. H the Oxus. 1 1 ^ ® ; I 1 ^ # I Paksa-
pandakas ; partial eunuchs, cf. 1 ^ Paksa,
half a lunar month; also used for Mara’s army.
Third personal pronoun ; demonstrative pro-
noun ; also used instead of {JL.
^ To eat. I ^ To eat ordinary, or vegetarian
food. I ^ ^ Khakkhara, a beggar’s staff ; an
abbot’s staff.
To shout, bawl, call, scold ; to drink. |
Gahan, an ancient kingdom, also called ^ ^
i.e. Eastern Parthia, west of Samarkand, now a
district of Bukhara.
To call, summon. ] |g ; (or |g) The
dinner bell or gong.
To wail ; crow. | To weep and wail ;
to weep. I 1 ^ The ever-wailing Buddha, the final
Buddha of the present kalpa ; cf. ^
^ Lofty. 1 ^ Gautama ;
■jSc Mourning. To lose ; destroy,
to monks for masses for the dead.
Gautami :
m w Lama, the Lamaistic form of Buddhism
found chiefly in Tibet, and Mongolia, and the smaller
Himalayan States. In Tibet it is divided into two
schools, the older one wearing red robes, the later,
which was founded by Tson-Mia-pa in the fifteenth
century, wearing yellow ; its chiefs are the Dalai
Lama and the Panchen Lama, respectively.
Single, alone ; only ; the odd numbers ;
poor, deficient ; a bill, cheque, etc. ; cf. Ig. | -gjr
A single seat, or position ; also a fixed, or listed
position, or seat, i |y In front of one’s listed name,
i.e. in one’s allotted place. | ^ The single hempseed
a day to which the Buddha reduced his food before
his enlightenment.
Illustrate, example ; to know ^ 0 ^ q.v.
The example (drstanta) in a syllogism. | ^ The
subject of the example, e.g. a vase, or bottle; as
contrasted with | ^ the predicate, e.g. (the vase)
is not eternal.
Priti ; ananda, Joy ; glad ; delighted, rejoice ;
to like. 1 ^ The sensation, or receptivity, of joy ;
to receive with pleasure. | The '' patience ” of
joy, achieved on beholding by faith Amitabha and
his Pure Land ; one of the H M*- I % 1. 1 Wi 5
1 ^ Pleased, delighted. | ^ Joyful giving. | He ^
Joy-grove garden, a name for Indra’s garden or para-
dise. 1 ^ Priyadarsana. Joyful to see, beautiful,
name of a kalpa. | ^ ^ Sudarsana, the city beauti-
ful, the chief city, or capital, of the thirty-three
Indra-heavens ; also ^ ^ | Jg, A The trayas-
trirhsas, or thirty-three devas or gods of Indra’s
heaven, on the summit of Meru. 1 ^ ^ H The
Bodhisattva Beautiful, an incarnation of ^ 3E.
I ^ % The third bodhyaiiga, the stage of joy on
attaining the truth.
# Su ; sadhu ; bhadra ; ku&la. Good, virtuous,
well ; good at ; skilful.
# A. A good man, especially one who believes
in Buddhist ideas of causality and lives a good life.
Svagata, susvagata ; “ welcome ” ; well
come, a title of a Buddha ; v. [ ^.
w m A good kalpa, bhadrakalpa, especially
that in which we now live.
JK. Kalyanamitra, “ a friend of virtue, a
religious counsellor,” M. W. ; a friend in the good
life, or one who stimulates to goodness.
Sadhu. Good ! excellent !
13 Good causation, i.e. a good cause for a
good effect.
Abiding in goodness, diisciples who Iceep
eight commandments, upavasatha, posadha.
#15 Clever, skilful, adroit, apt.
A good heart, or mind.
369
TWELVE STROKES
m Good nature, good in nature, or in funda- M 1 the story is given in Divyavadaiia, ed.
mental quality. Cowell and Neil, pp; 441 seq.
"Hli
a Good and evil ; good, inter alia, is defined
as jll§ evil as ^ g ; i.e. to accord with,
or to disobey the right. The + ^ -f* ^ are the
keeping.or brealdng'of the ten commandnWts.
^ Sadhumatl, v. -f- m.
Sugata, well departed, gone as he should
go; a title of a Buddha; cf. j
H Surround, enclose, encircle, go round, j ^
To surround, go round ; especially to make three
complete turns to the right round an image of Buddha.
montH i.e. the first, fifth, and
. ninth; because they are the most ' important, in
which to do good works and thus obtain a good
report in the spirit realm.
■^ 4^ Good stock, or roots, planting good seed
or roots ; good in the root of enlightenment.
^™ni I HI q.v. ; good fortune
m Me resulting from previous goodness.
in I^nsala-mula. Good roots, good qualities
good seed sown by a good life to be reaped later.
-p* ^ % ell appearing, name of Subhuti, v.
I (or -fe) Sudr&, the seventh Brahmaloka;
the eighth region of the fourth dhyana.
Sujata, “ well born, of high birth,” M. W.
Also tr. of Susambha\ui, a former incarnation of
Sakyamuni.
families,
one 01 the Buddlia s terms of address to his disciples,
somcivhat resembling gentlemen ”. [ |l ^ *
Good men and believing women. ”
Vibhavana, clear perception. | | |§ '
A good friend or intimate, one well known and
intimate.
devas, or spirits, who protect
Buddhism, 8, 16, or 36 in number ; the 8 are also
called I |.
E Sudar&na, good to see, good for seeing,
belle vue, etc., similar to ^ ^ q.v.
M » ■? Sudhana, a disciple mentioned
III the 0 ^ ^ 34 and elsewhere, one of the 0
mmm Airavana, a king of the elephants ;
Indra’s white elephant, cf. It is also confused
with Airavata in the above senses, and for certain
trees, herbs, etc.; also with Elapattra, name of a
naga.
iE A
Area, arena, field, especially the bodhi-plot,
or place of enlightenment, etc. ; cf. ^ | ; ^ ^ \[
_ To bear, sustain, be adequate to. [ Saha •
to bear, patiently endure. | ^ |g. ^ The saha
world of endurance of suifering ; any world of
transmigration. | ^ The stage of endurance,
the first of the ten bodhisattva stages. | fg Ability
to bear, or undertake. V
Recompense, retribution, reward, punishment,
to acknowledge, requite, thanlc ; to report, announce,
teU. I To thank the Buddha ; also idem I #
infra. I The life of reward or punishment for
fornaer deeds. [ gj The cause of retribution. I 4*
The land of reward, the Pure Land. ] ^ To acknow-
ledge, or requite favours. | Almsgiving out of
gratitude. | g The field for requiting blessings
received, e.g. parents, teachers, etc. | J® Recompense,
reward, punishment ; also the | and Jg ^ q.v.
reward -fruit, or consequences of past deeds.
I ^ Pausa, the first of the three Indian winter
of tlie 10th Chinese month.
1 ^ ^ A degree of bodhisattva samadhi, in
which transcendental powers are obtained. [ ^
The circumstantial cause of retribution. | ^ Reward
body, the samhhoga-kaya of a Buddha, in which
he enjoys the reward of his labours, v. ^ ^ Trikaya
1 p To acimowledge and thank ; also, retribution
ended. | The supernatural powers that have been
as karma by demons, spirits, nagas, etc.
I The veil of delusion which accompanies retribu-
tion.
^ To settle, offer, condole. [ ^ To make an
oiiermg of tea to a Buddha, a spirit, etc.
TWELVE STKOKES
370
To spread out ; profuse ; extravagant.
1 m 1 1 m 3 (or m ^ m ® a m v.
Sariputra. j ; 1 ^ Sami, a leguminous
tree associated witli Siva, i ® (or p^g) ; ^ ] ].
Samatha, '' quiet, tranquillity, calmness of mind,
absence of passion.’’ M. W. Rest, peace, power to
end (passion, etc.), one of the seven names for
dhyana. | ^ ^ Sakala, the ancient capital of Takka
and (under Mihirakula) of the whole Punjab ; the
Sagala of Ptolemy ; Eitel gives it as the present
village of Sanga a few miles south-west of Amritsar,
but this is doubtful. 1 H fi ; ^ | | I ; IS
^ ] I {§astra, iiitp. by Wi treatise, q.v. | pg Sathya,
knavery, fawning, crooked.
To dwell, lodge ; appertain, belong to, re-
semble. I ^ A branch sect ; one school apper-
taining to another. | ^ Semblance money, i.e. paper
money.
^ita. Cold ; in poverty ; plain. | ^ Cold
and heat. j The cold forest, where the dead
were exposed (to be devoured by vultures, etc.) ;
a cemetery ; v. p for sitavana and smasana. | ^
The cold hells, v. ^
1 ^ Rich, wealthy, affluent, well supplied ; trans-
lit. pu and ve sounds; cf.
^ (or p^) Piitana. A class of pretas
m
in charge of fevers, v. :j|j.
(or ®)
Purusapura, the
ancient capital of Gandhara, the modern Peshawar,
stated to be the native country of Vasubandhu.
@ ^ Purusa, Y, \ a man, mankind.
Man personified as Narayana ; the soul and source
of the universe ; soul. Explained by ipfp ^ the
spiritual self; the Atman whose characteristic is
thought, and which produces, through successive
modifications, all forms of existence.
^ Pusya. An ancient rsi. A constellation.
m
(^) M Pudgala,
(handsome) form ; body ; soul ;
metempsychosis. Cf.
that which has
beings subject to
a
i A translit. for a short-legged, or orna-
mented boot, as 1 p SI PB is boot or shoe orna-
mentation. 1 1 is also intp. as land, country ;
perhaps pura, a city.
Puranas. A class of Brahmanic mytho-
logical literature ; also (or ^) flj 1 1 1 jM
m; ^(0tor^^)fij^(orf)); [I fit m>
etc. Parana Kasyapa ; one of the six heretics opposed
by Sakyamuni ; he taught the non-existence of all
things, that all was illusion, and that there was
neither birth nor death ; ergo, neither prince nor
subject, parent nor child, nor their duties, j | ^
Purandara ; stronghold-breaker, fortress-destroyer,
a name for Indra as thunder-god.
^ ^[5 Punya ; Punar ; Purna. j | ^
Name of a preta, or hungry ghost ; and of a monlc
named Purneccha. I1 ^ HI Punarvasu ; an
asterism, i.e. the ^ ^ ; name of a monk. [ j ^15 ^ ;
1 1 (^) ^ Punyaya&s ; the tenth (or eleventh)
patriarch ; a descendant of the Gautama family ;
born in Pataliputra, laboured in Varanasi and con-
verted Asvaghosa. I 1 ^ PB Purnabhadra, name
of a spirit-general.
To seek ; investigate ; to continue ; usually ;
a fathom, 8 Chinese feet. | ^ Vitarka and vicara,
two conditions in dhyana discovery and analysis of
principles ; vitarka M tS s- dharma wfflich tends
to increase, and vicara m one which tends
to diminish, definiteness and clearness in the stream
of consciousness ; cf. 4* jg. | S ^ ill Normal
or ordinary worship of Buddha, in contrast with
special occasions.
r-T
m
mm Purna ; also | [ \ M ^ B M ^
and other similar phonetic forms ; Purnamaitra-
yaniputra, or Maitrayaniputra, a disciple of Sakya-
muni, son of Bhava by a slave girl, often confounded
with Maitreya. The chief preacher among the ten
principal disciples of Sakyamuni ; ill-treated by his
brother, engaged in business, saved his brothers from
shipwreck by conquering Indra through samadhi;
built a vihara for Sakyamuni ; expected to reappear
as ^ ^ 33$ Dharmaprabhasa Buddha.
To honour. Arya ; honoured, honourable.
I The honourable commands, Buddha's teaching,
j ^ Honoured and victorious, the lionoured vic-
torious one, one of the five {|| If, also known as
1^ ® Hj oiie of the divinities of the Yoga school
1 ®^A monk honoured and advanced in years.
I Arya, honourable one, a sage, a saint, an arhat.
j fg The prediction of Buddhahood to his disciples
by the Honoured One ; the honourable predictio!i.
M
Honoured, honourable ; to honour.
371
TWELVE STROKES
^ To butcter, kill ; a butcher. | Butcher
and huckster; candala is “the generic name for a
man of the lowest and most despised of the mixed
tribes M. W.
^ Mountain mist ; vapour. | ^ Jg Lumbini,
the park in which Maya gave birth to Sakyamuni,
15 miles east of Kapilavastu ; also LimbinI, Lambini,
Lavini. 1 f| ^ g (or ;g ; gfe
M M /§ ; tl ^ S IB ;
^ ^ JB-
Moha. Illusion, delusion, doubt, unbelief ;
it is also used for Mesa, passion, temptation, distress,
care, trouble. I A A deluded person, to delude
others, | ^ The taint of delusion, the contamination
of illusion. I St ^ Illusion, accordant action,
and suffering ; the pains arising from a life of illusion.
I ^ The bond of illusion, the delusive bondage of
desire to its environment, | ^ The way or direction
of illusion, delusive objective, intp. as deluded in
fundamental principles. ( pj The hindrance, or
obstruction of the delusive passions to entry into
truth.
Strong,
strengthen.
forceful, violent ; to force;
^ The Ganges, v. g.
Karuna ; krpa. Sympathy, pity for another
in distress and the desire to help him, sad. |
A heart of pity, of sympathy, or sadness. | ^
A pitying hand. [ ^ Pity and wisdom ; the two
characteristics of a bodhisattva seeldng to attain
perfect enlightenment and the salvation of all beings.
In the esoteric sects pity is represented by the
garbadhatu or the womb treasury, while wisdom is
represented by the vajradhatu, the diamond treasury.
Pity is typified by Kuan-yin, wisdom by Maha-
sthamaprapta, the two associates of Amitabha.
I ^ S Infinite pity for all. | H The field
of pity, cultivated by helping those in trouble, one
of the three fields of blessing. 1 H H The pitying
contemplation for saving beings from suffering, and
the merciful contemplation for giving joy to all beings.
1 m The great pitying vow of Buddhas and bodhi-
sattvas to save all beings. | | The boat of this
vow for ferrying beings to salvation.
Again, return, revert, reply. | ^ To
live again, return to life. ] |jj} To return to ordinary
garments, i.e. to doff the robe for lay life.
ys To follow, accord witlx, according to. |
Pradaksina ; moving round so that the right shoulder
is toxvards the object of reverence. 10^ The
meditation which observes the body in detail and
considers its filthiness.
M Sarvatraga. On every side, ambit, everywhere,
universal, pervade, all, the whole. \ ~ M M
Pervading everywhere, omnipresent, an epithet. for
Vairocana. [ ^ Universally auspicious, a tr. of §
^ Samantabhadra. j To complete wholly, fulfil in
every detail, j Universal purity. | Universally
shining, everywhe.re illuminating. | ^ The whole
universe. | fg Sarvatragahetu,“ omnipresent
causes, like false views which affect every act.’^ Keith.
I ^ The omniscience, absolute enlightenment, or
universal awareness of a Buddha. | ^ Paril^alpita.
Counting everything as .real, the way of the un-
enlightened. 1 if 1^ ^ ^4 The nature of the unen-
lightened, holding to the tenet that everything is
calculable or reliable, i.e. is what it appears to be.
Agha. Bad, evil, wicked, hateful ; to hate,
dislike; translit. a, cf. M.
^ TP Evil doings ; also to hate that which
one has done, to repent.
Alcsa, a seed of which rosaries are made
(in compound words, like Indraksha, Eudraksha) ;
a shrub producing that seed {Eleocarpus ganitrusy
M. W. It is called the j | because its seeds are
said to be formed in triplets, and illustrate the
simultaneous character of ^ illusion, action,
and suffering ; another version is that the seeds fall
in clusters, and illustrate numbers, or numerous ;
they are also known as i!l
Depressed, oppressed, sad, melancholy ; to
3over, shut down, or in. g | 0, | . Distress,
Vexation , irritation, annoyance,
especially ^ | kle^a, q.v.
Kind, gracious, forbearing, accordant. J|f
Grace, kindness. J® j To bestow kindness, or charity.
1 f ij To show kindness to and benefit others.
To have evil ideas of the doctrine of
voidness, to deny the doctrine of cause and effect.
TWELVE STROKES
372
^ D Evil mouth, evil speech ; a slanderous,
evil-speaking person.
M 0 A cause of evil, or of a bad fate ; an
evil cause.
Recompense for ill, punishment.
mmm (or Aksara; imperishable, un-
alterable ; a syllable ; words ; intp, as an un-
unehanging word, a root word, or word-root. Also
i I'J # ; Psi It H-
m m The evil directions, or incarnations, i.e.
those of animals, pretas, and beings in purgatory ;
to which some add asuras.
Evil ways ; also the three evil paths or
destinies — animals, pretas, and purgatory.
Foul discharges from the body ; also evil
revealed.
jpif Evil demons and evil spirits, yaksas,
raksasas, etc.
doctrines.
An evil teacher who teaches harmful ^
^ Bad, or evil rules and customs.
Evil maras, demon enemies of Buddhism.
To insert, stick in, [ ^ To insert one’s shp,
or credentials.
^ If n# Aguru, Lignum Aloes, v. Dt
^ Evil fruit from evil deeds.
Evil conduct in thought, word, or deed,
which leads to evil recompense ; evil karma.
^ That it is not wrong to do evil ;
that there are no consequences attached to an evil life.
^ A scabby pariah, a phrase
describing the evil of the mind.
^ A palm, a paw ; to grasp, control, administer.
1 (As easy to see) as a mango in the hand.
To pick, choose, select. ( ^ To choose, select.
1 Biji One chosen to be a teacher, but not yet fit
for a full appointment.
Gandharva, v, fg.
m To estimate, conjecture, guess ; said also to
mean ^ to roll into a ball, roll together. | ^ The
Indian way of eating by first rolling the food into
a ball in the hand ; also W
Deva I I ^ Dipamkara, v.
External conditions or circumstances
which stir or tempt one to do evil.
Evil or heterodox views. | | ^ The
place in Hades whence the sinner beholds the evil
done in life, one of the sixteen special hells,
^ Contemplation or thought contrary to
Buddhist principles.
, ^ Evil touch ; contaminated as is food by
being handled or touched.
® ii A bad intimate, or friend, or teacher.
m « Agni; intp. by a the god of
fire, cf. pg. ^ ./V <-T to
To draw out, extol. | Yojana, v.
To lift up, or off, uncover; make known,
stick up, publish ; transHt.y,^fl!, JcJia. [ M ^ Wi M
Grhapati, an elder, householder, proprietor, landlord.
I l£ Gati, “a particular high number” (M. W.),
10 sexillions ; :!: | | 100 sexillions, y. X laksa.
I ® Khavandha, an ancient kingdom and city,
“modern Kartchou ” south-east of the Sirikol Lake.’
Eitel. [ ^ Gachi, an ancient kingdom between
Balkh and Bamian, about Rui. Eitel [ ^
Garuda, the mythical bird on which Visnu rides, V.
lead.
To raise, mention, bring ; 'forward,
summon,
373
TWELVE STROKES
S Hi To mention, to deliver oral instruction,
or tlie gist of a subject, as done in the Intuitional
School. Also 1 ; 1
m H Dhrtarastra, one of the four
maharajas, the yellow guardian eastward of
Sumern; also gg |gir6; ^ ^ ^ B ^
11^ Dhrtaka ; the fifth patriarch
“ unknown to Southern Buddhists, born in Magadha,
a disciple of Upagupta, he went to Madhyadesa
where he converted the heretic Mcchaka and his
8,000 followers Eitel.
^ Deva. Explained by ^ celestial; also
by A inliabitants of the Brahmalokas, or
by ^ ilji celestial spirits. General designation of
the gods of Brahmanism, and of all the inhabitants
of Devalokas who are subject to metempsychosis.
Also I ; I ^11 ; | g. Used also for Devadatta,
infra. | 1 fife [ | Devatideva, the god of gods,
Visnu ; also name of the Buddha before he left
home.
^ The school of Nagarjuna, so called
after Aryadeva, infra. | | jp Devasena, celestial
hosU name of an arhat. | | ^ 1^ Devabodhisattva,
or Aryadeva, or Kapadeva, the one-eyed deva,
disciple of Nagarjuna, and one of the “ four sons ”
of Buddhism ; fourteenth patriarch ; a monk of
Pataliputra ; along with Nagarjuna he is counted
as founder of the H ^ q.v. | j Deva-
ksema, or Devasarman, an arhat who wrote the
K Ss M M # JE. tr. by Hsiian-tsang, a.d.
649, in which he denied the ego. 1 | ^ ^ ; | | ;
LI ^ ; I I I ; ii ; 'ii ^ ^ ^ (or ®);
If j j 1 ; ^ 1 ! 1 Devadatta, son of Dropodana
raja M ® and cousin of Sakyamuni, of whom,
he was enemy and rival, cultivating magical powers.
Eor his wicked designs on the Buddha he is said to
have been swallowed up alive in hell ; nevertheless,
he is predicted to become a Buddha as Devaraja ;
he was worshipped as a Buddha by a sect “ up to
A.D. 400 ”. Eitcl. I i ^ <!S si Deva-mara-
papiyan, Mara, the evil one, king of demons.
To arouse or stimulate a student.
Deva, V. [
Jfi M r
ik m The bodhidruma tree, v.
llz Deva
Mn, Dipamkara, cf.
One with abnormal sexual organs ;
abbreviation of sandhila, cf.
Intp. as preaching to and ferrying people
over the stream of transmigration ; also jg
I 1 M Pratidesanlya, v. | | ^ Desanlya,
confession.
pPf Deha ; the body. Also v. A fH-
Wc To arrange, or manage, as deputy ; a
deputy manager or director.
® 11 m. 5F1J Trapusa and Bhallilca, the two
merchants who offered Sakyamuni barley and honey
after his enlightenment.
ffi # Dinabha,” or Dines vara, the sun-
god, worshipped by '' heretics in Persia Eitel.
lllx. Devaprajha, a Sramana of
Kustana (Khotan) who tr. six works a.d. 689-691 ;
in B.N. eight works are ascribed to him. Also | ®
PE ^ IS.
DevL Female devas ; apsaras. | | ^
Dvesa, hatred, dislike, enmity, one of the
three poisons. | | ^ Dvipa, an island, or continent ;
four dvipa compose a world, v. pg pj.
To dare, venture. | g
or hair mantle : a loin cloth.
Kambala, a woollen
Staunch, honest, substantial ; to consolidate ;
urge, etc. | (or The city in Kansu near which
are the Cave-temples of the thousand
Buddhas ; where a monlc in a.d. 1900, sweeping away
the collected sand, broke through a partition and found
a room full of MSS. ranging in date from the beginning
of the 6th to the end of the 10th century, together
with block prints and paintings, first brought to light
by Sir Aurel Stein.
Viprakrl. Scatter, disperse, dismiss ; scattered ;
broken, powder ; translit. sam, san. \ ^ Scattered,
dispersed, unsettled, disturbed, restless. | ^ To
scatter paper money, etc., as offerings. | ^ Good-
ness cultivated during normal life, not as ^ i.e.
by meditation. | ^ The stage of distraction, i.e.
the world of desire. | ijj. A distracted or unsettled
mind; inattentive. j H Saihsara, course,
passage, transmigration. \ 1 fli (5iB) ; ^
E m
1
TWELVE STROKES
374
JR (or Pancika, one of tlie eight generals reaching everywhere, common to all | Jg ; |
of Vai&avana, cf. | H The dispersing day, Universal, ever 5 nvhere, on all sides. | Universal
the last of an assembly. | ^ The good karma door, the opening into all things, or universality ; the
acquired in a life of activity. 1 ^ ^ To repeat universe in anjrthing; the unlimited doors open to a
the name of Buddha generally and habitually, Buddha, or bodhisattva, and the forms in which he
I ^ ^ Almsgiving in petition for restoration can reveal himself, | pS Potala, cf. ; it is
from illness. I ® H ^ A samadhi free from all also Pattala, an ancient port near the mouth of the
doubt. I :|E ; 1 ^ To scatter flowers in honour Indus; the Potala in Lhasa, etc., but in this form
of a Buddha, etc. j ^ To scatter paper money as especially the sacred island of Pootoo, off Ningpo ;
offerings. | pg ^ Sandanika, a kind of flower. also called | 1 !§• -ftp |Jj Potaraka monastery.
Spotted, striped, streaked, variegated. | Jg, 3E
The king with the marks on his feet, Kalmasapada,
said to be the name of a previous incarnation of
the Buddha.
This, these ; to rive ; forthwith ; transht. s,
I Pj| Surya, the sun, the sun-deva. | pg ^
Sakrdagamin, once more to arrive, or be born ;
the second grade of arhatship involving only one
rebirth. Of. H and pg
Prospect, view, circumstances. I 0 The
day of the kmg’s accession, when services were con-
ducted monthly on that day for his welfare. | ^
The Luminous Religion, i.e. Isrestorian Christianity,
Jnana ^ |j5
I IP Knowledge ; wisdom ;
defined as ^ g| ^ Iff llli decision or judgment
as to phenomena or affairs and their principles, of
things and thek fundamental laws. There are numerous
categories, up to 20, 48, and 77, v. — ^ ^
and others. It is also used as a tr. of prajna, cf.
l/K Pourth patriarch of the ^ ^ Hua-yen
school, also called g: 0 Yiin-hua, a.d. 600-668.
Jnanaprahha. Having the light of know-
ledge; name of a disciple of Silabhadra,
Q Visva; universal, all ; pervasive, ubiquitous ;
translit. j)o, pa, pu. [ ^ Universal light, to
shine everywhere, j Universal change, or trans-
formation. [ ^ Samantaprabhasa, pervading-light,
name of 500 arhats on their attaining Buddhahood.
I jp Universal dharmas, or things ; all things. [
Universally to ferry across ; | | ^ ^ to deliver,
or save all beings. ] JJ Universal Idng, title of
Yama when he has expiated all his sins. [ ^
Universal manifestation, especially the manifesta-
tion of a Buddha or bodhisattva in any shape
at will. I pH Omniscience, hence | | ^ the
Omniscient, i,e. Buddha. | H To worship all
the Buddhas. [ ^ Everywhere alike, universal
equality, all equally. [ ^ Pusya, the asterism
Tisya, and the month Pausa ; blossom, foam, scum ;
but intp. as ^ auspicious. ( ^ Samantabhadxa,
Visvabhadra ; cf. ^ ^ Universal sagacity, or
favour ; lord of the ^ or fundamental law, the
dhyana, and the practice of all Buddhas. He and
Manjuki are the right- and left-hand assistants of
Buddha, representing g| and ^ respectively. He
rides on a white elephant, is the patron of the Lotus
Sutra and its devotees, and has close connection with
the Hua-yen Sutra. His region is in the east. The
esoteric school has its own special representation of
him, with emphasis on the sword indicative of g| as
the basis of He has ten vows. | ^ Universal,
^ ^ The sword of knowledge ; knowledge like
a sword.
^ Knowledge and supernatural power ;
power of knowledge ; the efficient use of mystic
knowledge.
Prajna paramita, the sixth of the six
paramitas, wisdom which brings men to nirvana,
ii^) I I The sastra, or commentary on the
PrajSa-paramita sutra ; cf. It is a famous
philosophical Mahayana work.
^ The city of mystic wisdom, Buddhahood.
- 1 *^
% Tlie objects of wisdom, or its state, or
conditions.
Mystic knowledge (which '"reveals' spiritual
realities).
. The mountain of knowledge knowledge
exalted as a mountain.
The mind of knowledge ; a wise mind.
twelve strokes
All-knowing and all-pitying ; these two,
with ^ ‘‘^contemplative’’ make up the ^ three
virtues or qualities of a Buddha.
W ^ Wisdom and delusion.
The torch of wisdom.
The realm of knowledge in contrast with
S ^ that of fundamental principles or law.
Oar of wdsdom, that
nirvana.
rows across to
^ The mother of knowledge ; wisdom-
mother; V. Matrka
Prajna paraniita, see [
Pure-wisdom-aspect ; pure wisdom ;
wisdom and purity.
% The fire of knowledge which burns up
misery.
^ * Juanalcaya, wisdom-body, tbe Tatbagata.
'm ^ The mirror of wisdom.
n, Wisdom gate ; Baddha-wisdom and
Buddha-pity are the two gates or ways through which
Buddhism expresses itself : the way of enlightenment
directed to the self, and the way of pity directed to
others.
^ SM Chih-i, founder of the T‘ien-t‘ai school
also ImoTO as i :# and ^ ^ giP) ; Ms surname
was K Ch en ; his ^ was ^ g Te-an ; born
about A.D. 538, he died in 697 at 60 years of age.
Jiiana as ^ knowledge and prajna as
^ discernment, i.e. knowledge of things and realiza-
tion of truth ; in general, knowledge and wisdom •
but sometimes implying mental and moral wisdom
r* i \ \ % % Wisdom-
hght_ Buddha i.e. Amitabha. 1(1)^!] The sword
ot wisdom which cuts away passion and severs the
liii of transmigration. | j 7 jc The water of wisdom
which washes away the filth of passion. I I ®
Buddha-wisdom deep and wide as the ocean. I I fB
One of the meditations of Kuan-yin, insight into
reality. [ j pg The gate of Buddha-wisdom which
leads into all truth.
^ ^ The knowing hand, the right hand.
^ Mystic wisdom which attains absolute
trutn, und cuts oif misery.
m ^Visdomof wisdom ; Buddba-omniscience.
Jnanacandra. Knowledge bright as the
moon ; name of a prince of Karaslialir wlio became
a monk a.d. 625.
The wisdom hammer, the vaira or
“ diamond club
0 The fruit of knowledge, enlightenment.
0 ^ Wise mien or appearance, the wisdom-
hght shining from the Buddha’s face ; also human
intelligence.
0 The eye of wisdom ; wisdom
as an eye.
% PE Obstacles to attaining Buddha-wisdom
especially original ignorance. ^
JSanakara. Accumulation of knowledge.
Eldest son of Mahabhijna ; also said to be Aksobhya!
Prajnakuta, A Bodhisattva in the retinue of Prabhu-
tratna, v. Lotus Sutra.
^ The Imower, or wise man ; a name for
^ The treasury of Buddha-wisdom ; post-
humous title of Amogha.
e rH. Wisdom assurance, the witness of laiow-
ledge, the wisdom which realizes nirvana.
^ Wisdom and dialectic power ; wise dis-
crimination; argument from knowledge.
0 Prajna, or Wisdom, likened to an elephant,
a title of Buddha, famous monks, the Nirvana-sutra,
the Prajna-paramita sutra, etc.
TWELVE STROKES
376
He was a native of H jl| Ying-cli'uan in Antni,
became a neopbyte at 7, was fully ordained at 20.
At first a follower of ^ Hui-ssfi, in 675 fie went
to tfie T'ien-t'ai mountain in Cfiekiang, wfiere fie
founded fiis famous scfiool on tfie Lotus Sutra as
containing tfie complete gospel of tfie Buddfia.
Substitute, deputy, on befialf of, for, excfiange.
1 A youtfi wfio becomes a monk as deputy for
a new-born prince,
, ^ .
M Most, very, superlative. | Supreme,
superlative. | ^ Tfie supreme vefiicle, or teaching.
I J: ic ^ ilij Tfie stage of supreme siddhi or wisdom,
Buddfiafiood. | ^ Jina ; vijaya ; conquering,
all-conquering, pre-eminent, peerless, supreme. | 0
H The supreme vefiicle, Mahayana. | 0 The
most honoured one, Buddfia. | ^ The last
of all, ultimate; final, finally, at death. | ^ ^
To call on Amitabha ten times when dying. | ^ ;
I ^ ^ The final mind, or ultimate thought, on enter-
ing final nirvana. | # # ; ^ Tfie final body,
or rebirth, that of an arhat, or a bodfiisattva in the
last stage. | jg ^ Supreme perfect enlightenment,
i.e. Buddfiafiood.
A stick, cudgel. \ Hfj To bang and bawl,
in rebuke of a student.
A flail. 1 fij ^ Purana, v.
Dense, forest-like. | ^ ^ ^ Tfie myriad
forms dense and close, i.e. the universe. | | | | BP
gb ^ Tfie universe in its vast variety is the Dharma-
kaya, or Buddfia-body ; in the esoteric scfiool it is
tfie Vairocana-body.
To cast aside, reject, abandon. | -{I: To
leave the world ; to die. g | To throw oneself
away.
Imperial ; to respect, reverence. | ^ |§
Kambala, a woollen or hair mantle, v. 12 .
To spoil, injure ; cruel, j ^ Spoiled fruit,
i.e. a corpse.
Husk, shell. | (or 1 ^) ^ A leaking husk
or shell, i.e. tfie body of a man.
A set time ; a limit of time ; times, seasons ;
to expect. ^ I The time fulfilled. ^ | Beyond
tfie time. | H To look for, expect, hope.
Down, feathered. | A garment wadded
with down.
Morning. Court, dynasty ; towards. | ^ ;
1 ^ Morning and evening. | ilj To worship
(towards) tfie hills, pay court to a noted monastery,
especially to pay court to tfie Dalai Lama. | ^
Morning dew, e.g man’s life as transient. f
Korea, Chosen.
A lake, j Tfie province of Hunan.
Roost, rest. [ 7 ^ To bring fiis light to rest,
the Buddha’s nirvana. | ^ To take one’s rest, ^ Hot liquid, hot water, soup, etc. j g
retire from tfie world. | To rest the spirit, monk in charge of tfie kettles, etc.
or mind, be unperturbed.
■»7KI
iim Warm, mild, bland, gentle ; acquainted '
_ To plant, set up. | ^ ^ ^ To plant to warm. | ^ Batb-house ; bathroom,
all virtnous roots, cultivate all capacities and powers. Wen-su, a district in Sinldang, on tbe river ,
1 PS B Uttara, cf.
It A hammer, especially for a gong, etc. ; idem
Bhramyati; to ramble, travel ; swim,
M A Ambrosia, nectar.
iW Deep, clear, placid, to soak. | ^ Cfian-jan,
tfie sixth T'ien-t'ai patriarch, also known as Ifil ^
Cliing-cfil ; died a.d. 784; author of many books.
corner, a shaped edge, trimmed timber,
corner-like ; intractable, uncertain. | |I The
Lahkavatara Sutra, v.
377
T'R-ELVB STROKES
or longing ; the will to live. | ^ ^ Kharjura,
a date, the wild date, the Persian date. | To
thirst for the truth, or for the Buddha-way. | ^
The thirsty deer which mistakes a mirage for water,
i.e. human illusion. ■
Black mud at the bottom of pools ; to defile,
black. I ^ Nirvana, v. jg 10 . | 5 ^ Nimat, or
Cahnadana, “an ancient kingdom and city at the
south-east borders of the desert of Gobi.” Eitel.
1 S Sji Nistapana, burning, cremation.
also, to believe the truth of impermanence without
doubt, V. -f- j I ^ Supreme wisdom, that
of Buddha. | | M ft ^ The supreme garment
of sensitiveness to the shameful, the monk’s robe.
I I B 3 The supreme garment of the field
of blessedness, i.e. good works. | [ iE ®
or or the last being the later tr., Anuttara-
samyak-sambodhi, supreme perfect enlightenment,
or wisdom. ( | The supreme dharma, nirvana.
I I /±- 5 Its lord, Buddha. 1 | # Its
preaching, or propagation. [ [ Jg The supreme
nirvapa, that of Mahayana in contrast with the
m m Nothing on which to rely ; unreliable.
1^ ! ^ M Final nirvana, v. [ nothing for
reincarnation to lay hold of.
H #1 Not upside-down, seeing things right-side
np, or correctly, i.e. correct views of truth and things,
e.g. not regaring the seeming as real, the temporal
as eternal, etc.
Not creating ; uncreated ; not doing ;
inactive, physically or mentally ; independent of
action, word, or will, i.e. natural, intuitive. | | ;
I ^ llK The intangible, invisible moral law that
influences the ordinand when he receives visible
ordination ; i.e. the internal spiritual moral law and
its influence ; the invisible grace of which the visible
ordination is a sign ; v. | ^ avijnapti.
An unilluminating Buddha, a useless
Buddha who gives out no light.
7J Jc
A bandit without a sword.
a virtueless monk robbing others of their virtue.
M Scxucli,' harass. | Tapana,- the
sixth , of the eight hot hells ; ■ the j ' | ^
is the seventh, i.e.' Pratapana.
To burn, , consume by fire.
To burn
To burn, simmer ; so, yes ; ' but, however.
I ® Dipaiiikara Buddha, the twenty-fourth pre-
decessor of Sakyaniuni, who always appears when a
Biiddlia preaches the gospel found in the Lotus Sutra,
ill which sfitra lie is an important hearer ' also ig’ ^ ;
M m SD'tS'; ± B M Ml ,
Flame, blaze; nirvaiia ; translit. ya, Gf.
:1c 5 fiU 5 ^ • 1 3® The stage of flaming wisdom,
the .fourth of tlie ten Bodhisattva-stages. j ^ ^
|[I} Jamadagni, one of the seven ancient sage-rsis.
! 0 ^ Yamadevaloka, the third of the desire-
heavens, above the Trayastrimsas ; also deva :Yama,
v, whose wife is | | | in the Yama-mandala.
I 3E The fifth of the twelve shining Buddhas.
I ill The flaming, or shining net of Buddha, the
glory of Buddha, which encloses everything like the
net of Indra. | j|§ The flaming womb, the gar-
bhadhatu which surrounds witli light.
in Sanskrit A, or before a vowel An, similar to
English un-, in-, in a negative sense ; not, no, none,
non-existent, v. ; opposite of j ~
Not one. j :i;: j Neither two nor three, but
only < — ‘ one Vehicle.
Jh. Anuttara. Unsurpassed, unexcelled, supreme,
peerless. | J: Above the supreme, the supreme
of the supreme, i.e. Buddha. j 1 ( I ) The
most supreme \YhicIe, the Mahayana. | | (M >E.)
The peerless (two-legged) honoured one. | | -i:
The peerless nobleman, the Buddha. | 1 ^ ^
The supreme mystic enlightenment, j | The
highest patient equaminity in receiving the truth ;
inferior nirvana of Hinayana. | | The supreme
lamp, that of nirvana, as dispersing the gloom of
passion-illusion. | | The supreme eye, able
to discern the inward significance of all things.
I ! ^ H The supreme bodhi or enlightenment,
that of Buddha. [ | ^ Ditto. [ | ^ The
supreme way, or truth, that of Buddha.
> A double negative, making a positive :
1
Not abiding ; impermanence ; things
having no independent nature of their own, they have
no real existence as separate entities, | [ H
The samadhi which contemplates all things as temporal
and evanescent.
TWELVE STROKES
378
ii ^ ^0 Nirvikalpa. Non-discriminating.
Ill The mind free from particularization,
especially from affection and feelings ; passionless ;
translates avikalpa ; (a) unconditioned or absolute,
as in the ^ ; (&) conditioned, as in dhyana.
Particularization includes memory, reason, self-
consciousness ; the mind free from particularization
is free from these. | 1 I ^ The unconditioned
or passionless mind as above. | | | ^ The absolute
dharma underlying all particular dharmas, the
absolute as contrasted with the relative.
M Without effort,
merit, or virtue.
Without
w Aksobha ; imperturbable, calm, serene, un-
agitated. I 1 Aksobhya, cf , |5^ ^ and ®
The unperturbed Buddha, sometimes tr. as motionless,
but the reference is to his calnmess, serenity, and
absence of passion ; he is one of the Five Dhyani-
Buddhas, and generally reigns over the east, his
kingdom being Abhirati, realm of mystic pleasure. In
the Lotus Sutra he is named as the first of the
sixteen sons of Mahabhijnabhibhu. One of his
principal characteristics is that of subduing the
passions. ] 1 idem fj 3E-
Ajita ; invincible, unsurpassed. | | g
The unexcelled land, the Pure Land located west of
this universe.
t ^ Insatiable, name of a raksasi, v. ■+•
i ^ ^ Neither going nor conoing, eternal
Kke the dharmakaya.
.... 3^ ^ Moksala, also | X '‘ A native
of Kustana who laboured in China as a translator
and introduced there a new alphabet (a.b. 291)
for the transliteration of Sanslcrit.” Eitel.
m Unasked ; not to ask ; volunteered.
. . S is Udana, that part of the canon spoken
voluntarily and not in reply to questions or appeals ;
but Kern defines udana as enthusiastic utterances
in prose and verse”.
. . Vimala ; Amala. Undefiled, stainless ;
similar to ^ II The stage of imdefilenient,
the second stage of a bodhisattva ; also applied to
the final stage before attaining Buddhahood. ' ’
The stage of undefiled endurance, the final stage
of a bodhisattva as above. | | The stainless
garment, the monastic robe of purity. | | ^
Amala, undefiled or pure knowing or knowledge,
formerly considered as the ninth, later as the eighth
vijnana.
Wt Dustless, without an atom of the material
or unclean, immaterial, pure. | | ^ ^ The
immaterial realm oirt of which all things come.
Asahkhyeya kalpa, a period of
numberless kalpas.
Without beginning, as is the chain of
transmigration. | | ^ ^ Transmigration which
has existed without beginning through vast kalpas;
I I ^ W ^ pn (or ^5 m The period
of unenlightenment or ignorance without beginning,
primal ignorance, also called [ | the period of
transmigration which has no beginning ; since under
the law of causality everything has a cause, there-
fore no beginning is possible ; for if there were a
beginning it would be without cause, which is im-
possible. Also primal ignorance is without beginning ;
and the ^ in is without beginning, the two terms
connoting the same idea. ^ n Birth and death,
or transmigration are ^ also without
beginning or end, but about the “end” there is
diference of interpretation. | 1 |R| ^ The Buddha-
truth is without beginning and infinite. 1 | S
Without beginning and unreal, void without begin-
ning, the abstract idea of ||| i.e. without begin-
ning.
IR A&iksa. No longer learning, beyond
study, the state of arhatship, the fourth of the
&avaka stages ; the preceding three stages requiring
study ; there are nine grades of arhats who have
completed their course of learning. [ | ^ The
way of the arhaf, especially his attainment to com-
plete truth and freedom from all illusion, with
nothing more to learn.
Anitja. Impermanent ; the first of the
H W Trividya ; that all things are impermanent,
their birth, existence, change, and death never
resting for a moment. | | ^ The reliance of
the impermanent, i.e. Buddha, upon whom mortals
can rely. | 1 g ; i 1 1% ; @ S 'If ; it
The room where a dying moulc was placed, in the
direction of the sunset at the north-west corner.
IIS; I I M The passing bdl, or gong, for
the dying. ] j The bird which cries of imper-
manence, messenger of the shades, the goat-sucker.
379
TWELVE STROKES
Ignorance
fiS ^ Self-attained enliglitenment, wisdom
attained wdtkout a teacher, that of Buddha.
Nirabhasa, without iinaue or shadow.
Nirabhasa, without image or shadow,
without semblance or appearance. "
No more birth-and-death, the
bodhisattva who will not again be subject to the
wheel of transmigration.
IS Mindless, without thought, will, or pur-
pose ; the real immaterial mind free from illusion ;
unconsciousness, or effortless action. 1 | H ;
I I JB. The sainadhi in which active thought has
ceased. | j A The hermit or saint in ecstatic
contemplation, as with emptied mind he becomes
the receptacle of mystic influences.
^ Without a nature, nothing has an inde-
pendent nature of its own ; cf. H I |. I I 'If
Men and dcvas with passions and devoid of natures
for enlightenment, hence destined to remain in the
six paths of transmigration; a doctrine of the
i'i ^ ^ Dharraalaksana school.
II jI: Without a thought ; without recollec-
tion ; absence of false ideas or thoughts, i.e. correct
ideas or thoughts; apart from thought (nothing
exists). ® ®
m its Without thought, absence of thinldng.
11^’ I 1 ; 11^ Avrha, the thirteenth
Brahmaloka, the fourth in the fourth dhyana, where
thinking, or the necessity for thought, ceases. I
The concentration m which all thinking ceases, in
the desire to enter avrha, v. above ; such entry is
into 1 I The i 1 pg is parinirvaiia.
it bout love, or craving, or attacliment.
iSlfpnp ■
Absence of objective tliouglit, of will or
intention ; absence of idea, the highest sta^e of
dhvana.
II « iUirika, without shame, shameless.
A&ka, “ without sorrow, not feeling or
not causing sorrow.” M. W. ! j 3E v. King
*-\i>oka. j I l^j- Jonesia Jisoha Roxb., the tree
under which Sakyamuni is said to have been
born. I i ftp ® Aiokarama, aviharainPataliputrain
^ ^ Anatman ; nairatmya ; no ego, no son!
(of an independent and self-contained character),
irnpersonal, no individual independent existence
(ot conscious or unconscious beings, anatmaka).
liie empirical ego is merely an aggregation of various
elements, and with their disintegration it ceases to
exist; therefore it has no ultimate reality of its
own, but the Nirvana Sutra asserts the reality of
the ego in the transcendental realm. The non-
Buddhist definition of ego is that it has permanent
individuality ^ ~ ^ and is independent or
sovereign ^ ^ When applied to men
It IS A I, when to things it is ^ |. Of. ^vIL
^ M Nothing, nowhere. 1 1 ;f; fg Nothing
(he) cannot do, omnipotent. | | ^ ^ Nowhere
(it) does not reach. | | ft Apratisthita. No means
of staying, non-abiding. | | ^ Nowhere, or nothing
obtainable, the immaterial universal reality behind
all phenomena. | | 7^ Avidyamana, non-existing ;
nothing existing, the immaterial. | 1 | ^ The
third region in the realm of formlessness. I | I I ^
Akincanayatana. The contemplation of the state
of nothingness, or the immaterial, in which ecstasy
gives place to serenity. | | ^ Not bound by any
tie, i.e. free from all influence of the passion-nature
an epithet of Buddha. | j m The contemplation
of the inmiaterial reality behind all phenomena.
^ ^ idem ) | | q.v.
Asamkhyeya, numberless.
n yj No place, nowhere; unlimited to place
or method, i.e. Buddha’s power.
Avidya, ignorance, and in some senses
Maya, illusion ; it is darkness without illumination,
the Ignorance which mistakes seeming for being, or
dlusory phenomena for realities ; it is also intp. as
^ Ignorant, stupid, fatuous ; but it means generally
xmenlightened, unillumined. The ^ dis-
tinguishes two kinds as the radical, funda-
mental, original darkness or ignorance considered
a ^ primal condition, and ^ branch
and twig conditions, considered as phenomenal,
ihere is j^lso a list of fifteen distinctions in the
Vibhasa-^astra 2. Avidya is also the first, or last
ot the twelve nidanas. | | {)£ One of the ten
hetors, messengers or misleaders, i.e. of ignorance,
who drives beings into the chain of transmigration.
M The fifth of the five ^ jg, i.e. the
fundamental, unenlightened condition ; the source
also ignorance as to
TWELVE STROKES
380
the nature of things, i.e. of their fundamental un-
reality. I I ^ The illusion arising from primal
ignorance which covers and hinders the truth of the via
media ; one of the H ^ of Then-t'ai ; in the JglJ ^ it
is overcome by the bodhisattva from the first stage,
in the H in the first ^ resting-place. 1 | ^ ^
Ajhanakarmatrsna. Ignorance, karma, desire — ^the
three forces that cause reincarnation. | [ ^
Avidya and the Bhutatathata are of the same nature,
as are ice and water ; the ice of avidya is the water
of all things, the source out of which all enlighten-
ment has come. | ] Unenlightenment, or igno-
rance, the cause of the stream of transmigration.
1 I The stream of unenlightenment which carries
one along into reincarnation. | | ^ ^ v. pg H
I I Ignorance as father and desire as mother
produce the ego. | | ^ The bond of ignorance
which binds to transmigration. | | ^ The snare
of ignorance. | 1 ^ The storehouse of ignorance,
from which issues all illusion and misery. | | ^
Views produced by ignorance, ignorant perception
of phenomena producing all sorts of illusion.
18 ^ Non-existent and existent ; also,
existent, have not, there is none, etc.
non-
HI Without root ; without organs ; without
the organs of sex. | | ^ Faith produced not of
oneself but by Buddha in the heart.
Limitless, infinite. | | ® The limit-
less bodies of those in the Pure Land ; the state of
one who has attained nirvana.
M Jt Without comparison, no comparing, in-
comparable. I I Incomparable truth or law,
an incorrect tr. of abhidharma. | | ^ The in-
comparable body (of the Buddha). •
The undiminished powers of a bodhi-
sattva after attaining Buddhahood ; i.e. undiminished
power and zeal to save all beings, power of memory,
wisdom, nirvapa, and insight attained through
nirvapa ; cf. ^ ^ 26 ; also for a list of twenty-
two cf. ft ^ It 10.
IP Anasrava. No drip, leak, or flow ; outside
the passion-stream ; passionless ; outside the stream
(of transmigratory suffering) ; away from the down-
flow into lower forms of rebirth. I ”| g Passionless
purity as a cause for attaining nirvapa. | | ;|S
Reality as passionless or pure. 1*1 (M) m M
The final pure or passionless body. | I ; [ | ^
Passionless, or pure, wisdom, knowledge, or enlighten-
ment. I I The three roots which produce pure
knowledge, Hill q*v. | | M The result of
following the way of and i.e. purity,
meditation, and wisdom, with liberation from the
passions and from lower incarnation. | |
The way of purity, or escape from the passions and
lower transmigration. | | * 1 ^ The pure,
passionless dharnia-nature. | [ ^ The way of
purity, or deliverance from the passions, i.e.
^ m supra ; the fourth of the four dogmas
cessation, or annihilation or suffering. | [
Asravaksaya-jnana, entry into spiritual knowledge
free from all faults, the last of the 7^ q.v.
Non-active, passive ; laisser-faire ; spon-
taneous, natural ; uncaused, not subject to cause,
condition, or dependence ; transcendental, not in
time, unchanging, eternal, inactive, and free from
the passions or senses ; non-phenomenal, iioumenal ;
also intp. as nirvana, dharma-nature, reality, and
dharmadhatu. | | Asarnskrta dharmas, any-
thing not subject to cause, condition, or depen-
dence ; out of time, eternal, inactive, supra-mundane.
Sarvastivadins enumerate three : akasa, space or
ether ; pratisamkhya-nirodha, conscious cessation of
the contamination of the passions ; apratisariildiya-
nirodha, unconscious or effortless cessation, j | ^ #
Asarnskrta dharmakaya, the eternal body of Buddha
not conditioned by cause and effect. | | ^ (|f^)
The realm of the eternal, unconditioned nirvana,
the Pure Land. | | 5 E The birth-and-death
of saints, i.e. without any action ; transformation.
I I ^ Asarnskrta Mnyata, the immaterial character
of the transcendent. I 1 i ^ Causeless and
spontaneous, a tr. of nivrtti. | j ^ The nirvana
home.
Anavatapta, heatless. ( | ^ The
Anavatapta, or Atapta heaven, without heat or
aflaiction ^ ; the second of the ^
the fourth dhyana heaven. | | The lake
without heat, or cold lake, called Manasarovara,
or Manasa-saro-vara, '' excellent manasa lake,” or
modern Manasarovar, 3 U N., SV 3 E,, ''which
overflows at certain seasons and forms one lake
with” Kakas-tal, which is the source of the Sutlej.
It is under the protection of the naga-ldng Anavatapta
and is also known by his name. It is said to lie
south of the Gandha-madana mountains, and is
erroneously reputed as the source of the four rivers
Ganges, Indus, Sita (Tarim Eiver), and Oxus.
* ^ Not born, without being born or produced ;
uncreated ; no rebirth ; immortal ; nirvana as not
subject to birth and death, or reincarnation, and
TWELVE STROKES
wMcli negates them ; the condition of the absolute,
j 1 ^ that is without birth, an immortal
Me, a mmayakaya, or transformation appearance
of a Buddha in the world. | | ^ g The precious
country beyond birth-and-death, the imtal
paradise of Amitabha. ] | The patient rest
in Deiiei in iiiiiiiortalityj or no rebirth. [ |
The final knowledge attained by the arhat, hTs
release from the chain of transmigration ; cf. + ^
Also, the knowledge of the bodhisattva of theassuraSe
o.t immortality, or, no rebirth. | |, ^ The law of
M^birth, or immortality, as the fundamental law of the
M the embodiment of nirvana, | | ft pj
ii k ^ ^ scriptures which
deal with the absolute, e.g. the tfj Madhyamika-
sastra. | The immortal one, i.e. the Dharma-
kaya. f | fg The doctrine of reality as beyond
birth, or creation, i.e. that of the bhutatathata ;
the gate or school of inmiortality. | | The
uncreate, or absolute ; the region of the etmnal.
giK JSC Abhaya. Fearless, dauntless, secure,
nothing and nobody to fear ; also Vira, courageous
bold. I J ilj Abhayagiri, Mount Fearless in
Beylon, with an ancient monastery where Fa-hsien
found 5,000^ monks. [ ] ^ S Viradatta,
Hero-giver, • a prominent lajunan, contemporary
with Sakyamuni. | | Abhayapradana. The
bestowing of confidence by every true Buddhist, i e
that none may fear him. j f ^ Storehouse of
learlessness, said of members of the esoteric sect.
Undoubted, without doubt.
.JHC Inexhaustible, without limit. It is a term
applied by the ;||i ^ to the noumenal or absolute;
by the ^ to the phenomenal, both being con-
sidered as infinite. The Hua-yen sutra -f- ^
has ten limitless tilings, the infinitude of living'*
beings, of worlds, ol space, of the dharmadhatu,
of nirvaiia, etc. | | Inexhaustible intention,
or meaning, name of Aksayamati, a bodhisattva
to whom Saliyamuni is supposed to have addressed
the Ayalokitesvara chapter in the Lotus Sutra.
I 1 M The Buddha-truth as inexhaustible as the
ocean. [ j ^ The one lamp which is yet limitless
in the lighting of other lamps ; the influence of one
(Bsciple may be limitless and inexhaustible ; also
hmitless mirrored reflections; also an altar light
always burning. 1 | ^ ^ ^ ® Un-
iiBiited ^ cassation, or tke urdiinited influence of
everything on all things and all things on everything ;
one of the Hua-yen K a ^ j [ ^ The
inexhaustible treasury.
M Animitta ; nirabhasa. Without form, or
si^; no marks, or characteristics; nothingness-
absolute truth as having no differentiated ideas ’
^apa. I I Nirlaksana-buddha ; alaksana^
buddha ; the Buddha without the thirty-two or
eighty marks, i.e. Nagarjuna. | | ^ Ditto,
giagupta^thefourth patriarch. | [ ^; | | | j
^ ? I I 4^^ The Saii“lun or Madhyamika school
because of its nihilism | j T0 ^ The
garment of nothingness for cultivating the field of
blessing, i.e. the robe, which separates the monlc
irom earthly contamination. [ | ^ The
enlightenment of seclusion, obtained by oneself, or
of nirvana, or nothingness, or immateriality, j I
^ ^ nirvana type of liberation, cf.
— LT. 8^.
Ignorant; ignorance; absence of percep-
ultimate wisdom considered as static,
and independent of differentiation.
- Apratihata. Unhindered, without obstacle,
resistless, without resistance, permeating everywhere,
all pervasive, dynamic omnipresence vrhicli enters
everj^here without hindrance like the light of a
candle. 1 [ A The unhindered one, the Buddha,
who unbarred the vray to nirvana, which releases
irom all limitations ; the omnipresent one ; the
one who realises nirvana-truth. | | ^ The all-
^rv^ive light or glory, that of Amitabha. 1 |
r I M I 1* 1 [ I? The omniscience
of Buddha.
The nature without the seed of good-
ness and so unable to escape from the stream of
transmigration. | | ^ An icchanti, or evil
person without the Buddha-seed of goodness.
4[I£ Afc
■'V' ^ Asama ; unequal, unequalled ; the one
without equal, Buddha. | ( ^ Asamasama ;
of ra^ unequaUed, or equal with the unequalled,
Buddha and Buddhism. | | j The unequaUed
vehicle, Mahayana. | j g The unequalled en-
lightenment possessed by Buddhas.
Causeless, without immediate causal con-
Mction, uncaused, underived, independent, | j
^ Anilambha or “unpropped samadhi ”, in
which aU mental functions cease to cormect with
envkonment and cease to function, j j 0 ^ The
vehicle, or method, of the subjective mind, by
which all existence is seen as mental and not external.
The I I ^ jjj. is the sixth of the ten stages.
I I ^ i I { M -A. stupa, or funeral monument
TWELVE STROKES
382
not connected with any one person^ a general
cemetery.
i it H A monk who refuses instruction,
untutored, self-confident.
The silent clepsydra, incense in the
shape of ancient characters used to indicate the time.
H tb Unable, without power. | | ^ Ajita.
Invincible, unsurpassable, unconquerable ; especially
applied to Maitreya, cf. ^ ; also to various
others.
Asvabhava ; without self-nature,
without a nature of its own, no individual nature ;
all things are without g ^ individual nature
or independent existence, being composed of elements
which disintegrate.
Arupa, formless, shapeless, immaterial.
11^ Existence in the formless or immaterial
realm. | \ ^ Arupaloka, or Arupadhatu, the
heavens without form, immaterial, consisting only
of mind in contemplation, being four in number,
which are defined as the pg ^ ^ Caturupabrahma-
loka, and given as : Aka&nantyayatana,
M li ^ ^ Vijnananantyayatana, pjf ^ M
Akincanyayatana, 0 Naivasam-
jnanasamjnayatana. | ] ^ The desire in the
world without form of holding on to the illusion
of contemplation.
Unattached, not in bondage to anything.
Name of Asahga, brother of Vasubandhu, and
others. | | ^ ^ ^ The school of Asanga and
Vasubandhu, i.e, the fi- ^ ^ q.v. [ | Un-
fettered action, power to overcome all obstacles.
That which cannot be covered or contained,
universal ; also that which includes all, a charac-
teristic of the pity of Buddha, hence | | ::fc
iincontainable, or superlative, pity.
^ Avijnapti. Unconscious, latent, not
expressed, subjective, e.g. '' the taking of a religious
vow impresses on a man’s character a peculiar bent,”
Keith. This is internal and not visible to others.
It has a '' quasi-material ” basis styled | |
or I 11^ 'g which has power to resist evil. It is the
Sarvastivadin view, though certain other schools
repudiated the material basis and defined it as mental.
This invisible power may be both for good and evil,
and may perhaps be compared to “ animal magne-
tism” or h)rpnotiG powers. It means occult power
whether for higher spiritual ends or for base purposes.
I I ^ The inward invisible power received with
the commandments during ordination. [ | ^
The invisible power conferred at ordination, cf.
I ^ I supra.
The usnisa, or lump, on Buddha’s
head, called ‘Hhe invisible mark on the head ”,
because it w^as supposed to contain an invisible sign ;
perhaps because it was covered.
vufe « Without words, silent, speechless, j |
m m The way, or teaching, without speech ; the
school which teaches that speaking of things is
speaking of nothing, or the non-existent ; the
acquisition of truth through contemplation without
the aid of words.
? Avyakrta, or Avyakhyata. Unrecord-
able {either as good or bad) ; neutral, neither good
nor bad ; things that are innocent or cannot be
classified under moral categories. Cf. H
Without strife, debate, or contradiction ;
passionless; abiding in the empty” or spiritual
life without debate, or without striving with others.
I 1 H The samadhi in which there is absence
of debate or disputation, or distinction of self and
other.
M M Unconcealing, unconfined ; illimitable.
Buddha-grace, -mercy, or -love ; cf. | | 1
Pafica(varsilva)parisad ; the S ^ ::/c #
quinquennial assembly, for having all things in
common, and for confession, penance, and remission.
Ananta ; endless, boundless, limitless,
infinite, e.g. lilve space. | 1 ifi: ^ The infinite
world, i.e. space ; also infinite worlds ; the number-
less worlds in infinite space. | 1 f Jc J?- The in-
finite world of things ; the realm of things infinite
in number ; the infinite universe behind all phe-
nomena. I [ ^ The immeasurable body of the
Buddha : the more the Brahman nieasiire<l it the
higher it grew, so he threw away his measuring rod,
which struck root and became a forest.
m a Apramana ; Amita ; Ananta ; inuiieastir-
able, unlimited, e.g. tlie “ four infinite ” characteris-
tics of a bodhisattva are ^ ^ ^ kindnes.s, pity ,
Joy, and self-sacrifice. | j ^ Apramapablia.
Immeasurable, or infinite light or splendour, j )
TWELVE STROKES
^ A hog, pig. j H fn fSi Pig-head monk,
becanse of his meditative or dormant appearance.
m The monkey ; 3-5 p.m. |i | The larger
monkey, mischievous, restless, like the passions.
® A monkey ; doubtful ; if, so ; like, as ; yet
still ; to scheme. | ^ As if. \ ^ % Still un-
settled, uncertain.
JE H The p‘i-pA, a Chinese stringed musical
instrument somewhat resembling a guitar.
m n TJa The unsectarian, Ch'an or meditative
sect, so called because it claimed to derive its
authority directly from the mind of Buddha.
mm Amber ; intp. of asmagarbha, v.
one of the saptaratna ; cf.
^{11 flU Avici uninterrupted, unseparated, without
interimssion. j \ The avici hell, the last
of the eight hot hells, in, which punishment, pain,
form, birth, death continue .without intermission.
1 ! M Til® unintermitted karma, or unintermitted
punishiiieiit for any of the five unpardonable sins ;
the place of such punishment, the avici liell ; also
styled anantarya, '
/J^ Yama, the lord of Hades ; v. | \ ^
Yamaloka, the hells under the eartL [ | 5E M
Yama’s judgment hall. | [ ^ His messengers.
I [ His lictors. | # ^ ^ ^ Yamuna,
the River Jumna.
Barbarian, foreign ; a time, a turn. j {|
Foreign monlr, especially from India or the west
also a temple warden or w’^atchman.
Unlimited, boundless.
'm. Draw, paint, picture, sketch ; devise, fix.
j 7 jC Like drawing a line across water, which
leaves no trace, imlike | 5 sculpture in stone,
which remains. [ Pictured biscuits, a term of
the Intuitive School for the scriptures, i.e. useless
as food. I ^ Portraits, paintings of images,
maudalaa.
Asesa. Without remainder, no remnant,
final ; applied to the section of the Vinaya regarding
expulsion for unpardonable sin from the monkhood ;
also to final nirvana without remainder of reincarna-
tion. I 1 (0c) ^ Anupadhisesa, the nirvana
state in whicli exists no remainder of the karma
of suffering ; it is also the nirvana of arhat extinction
of body and mind, described as | | ‘^ Hf. | | |g
Complete or final prediction, e.g. to Buddhahood,
as contrasted with partial prediction.
Open, wide apart ; distant, coarse ;
estrange; lax, careless ; to state, report; commentary;
also used for ^ vegetarian food. | ^ Su~lo, a
hsien or district in Western Kashgaria and a Han
name for Kashgar. I ^ A distant cir-
cumstance, or remote cause, one of the four con-
ditional causes in the Pg |§ school. | g Written
incantations, spells, or prayers burnt before the
spirits.
Free from trouble, the thirteenth Brahma-
loka, the fifth region of the fourth dhyana.
A toothless great creature, i.e. a
toothless tiger.
TWELVE STROKES
384
Ascend, advance, start ; attain, ripen ; to note,
fix. 1 At once. | ^ The advance of the
bodhisattva to the ^ q.v. | i% idem -f-
q.v. I To ascend the throne, or pulpit, etc.
To shoot forth, send, issue; start, initiate;
expound ; prosper. | ^ To send forth light,
radiate. | Mental initiation or initiative, resolve,
make up the mind to ; to start out for bodhi, or
perfect enlightenment ; to show kindness of heart,
give alms. [ 1 #1 ^ To make an offering with pious
intent. | © /Vj v. /\ Baspa. | ^ To resolve
on, have a mind to ; similar to | To
issue to, or bestow the commandments on a disciple.
I ^ To produce, grow, initiate, prosper. | ^
To exhibit the truth, tell the truth ; to manifest
the ^ or innate Buddha. | ^ To commence
expounding, to expound. | ^ To spring up, begin,
develop, stimulate. | ^ To reveal, manifest,
confess. ] ^ To vow, resolve.
^ To rob ; a robber, bandit, pirate, e.g. | lig,
1, M L etc.
Hard, obstinate. | ^ Hard and soft.
A bamboo hawser, to draw out, to respond,
reply, return thanks. | ^ To stick in incense
sticks, as a monk does in acknowledgment of those of
worshippers. | Tamas, darkness, gloom, grief,
anger, suffering. | ^ idem ^ ^ dharma.
I f ^ M Tamasavana, a monastery Dark
forest possibly that of Jalandhara where the
'' fourth synod ’’ under Kaniska held ^its sessions ;
'' at the junction of the Vipa^a and Satadru,” i.e.
Beas and Sutlej. Bitel.
A raft. I % Eaft parable. Buddha's teaching
is like a raft, a means of crossing the river, the raft
being left when the crossing has been made. | (or
or $ BS (or B.; M M ^ I » IS ^
^ ; tfc 2^ Vasumitra, described as a native of
northern India, converted from riotous living by
Micchaka, ''was a follower of the Sarvastivadah
school," became president of the last synod
for the revision of the Canon under Kaniska, q.v.,
was seventh patriarch, and " wi’ote the Abhidharma”
prakara^a-pada sastra " (Eitel). | ^ ^ 5;
V. ^ Yasubandhu. | H Vasuki, or |p ^ ;
lord of snakes, or nagas. | ^ Yatsiputra,
founder of the ® ^ v.
^ Musaragalva; Musalagarbha. One of the ^ To pair ; parallel, equal, of like order ; a class,
saptaratna ^ ; M. W. says coral; others grade, rank ; common ; to wait ; sign of plural In
cornelian, or agate. Buddhist writings it is also used for '' equal every-
where equally everywhere ", ‘^universal".
M, A youth, boy, girl, virgin. | ^ Kumara, ^ ^
a boy, youth, son ; a prince ; a neophyte ; a bodhi- yv The highest class great cart, i.e.
sattva as son of the Tathagata. | ^ A term for universal salvation ; of. Lotus Sutra 3.
a monk, who should have the child-nature of sim-
plicity. I ^ ^ The stage of youth in Buddhahood,
the eighth of the -f* ffi. | f| ^ Druma, a tree
in general ; a king of the Ehnnaras, or Gandharvas,
the celestial musicians.
Synchronous offering, also j :ffs, i.e. the
simultaneous beginning of a meal ’when the master
of ceremonies cries that the meal is served.
A bamboo fishing-trap. | ^ Trap and fish,
a difiicult passage in a book and its interpretation.
# ^ I Having caught the fish, the trap may
be forgotten, i.e. it is of secondary importance ; also
ingratitude.
Of the same class, or company ; fellows.
^ t Of' equal flavour, of the same diameter.
A pen. I ^ To receive in writing ; to record,
write down from dictation.
A. treatise, book, raemo, tablet, card ; a plan,
scheme ; question ; wbip ; etc. | To stimulate
to cultivation of tbe good ; to keep oneself up to
the mark.
385
TWELVE STEOKES
^ 5 1 Samahita, body and mind botb fixed
concentrated in samadhi.
or
^ C' Equal mind ; of the same mental cliarae-
teristics ; tlie universal mind common to all.
JtSi Universal or equal mercy toward all beings
without distinction.
. _ - Holding^ne.self in equanimity, a tr. of
samadiii, as also is j;;::. | |, i.e. samadlii-equilibrium ;
also of samapatti, v. H jg and ^
'm Common knowledge, which oiily knows
phenomena.
jE
. J Bamyak-saiubodhi ; complete perfect
knowledge ; Budilha-knowledge ; omniscience ; the
bodhi of all Buddhas; cf. | ^; H |§-
Sariijiv. Kevi\'c, re-animate ; resurrection.
I I Jlil ife The first of the eight hot hells, in which
the denizens are chopped, stabbed, ground, and
pounded, but by a cool wind are brought back to
life, to undergo renewed torment. Also g g.
Kmynmhu outflow, regular flow, equal
current ; like p.rodueiiig like ; the equality of cause
and elleet ; like causes produce li,ke effects ; of
the same onler, j | ^ Like effects arise from
like causes, e.g. good from good, evil from evil ;
pnwnt condition in life from conduct in previous
existence ; hearing from sound, etc. | | S
Of the same nature, or character ; connected as
cause and effect.
Uninterrupted continuity,
especially of thought, or time.
Equal with space, universal
mm A name for fixation of the mind, or con-
centration in dhyana ; an ecpiivalent of samapatti.
beings.
The universal realm of living
Samyak-saiiibodhi ; absolute universal
enlightenment, omniscience, a quality of and term
for a Buddha ; also the 51st stage in the enlightenment
of a bodhisattva, the attainment of the Buddha-
enlightenment which precedes ^
The beholding of all things as equal e.g.
as ^ unreal, or immaterial ; or of all beings without
distinction, as one beholds one’s child, i.e. without
respect of persons.
^ Ordinary rules of life ; common morality.
A life-size image or portrait.
The universal vows common to Buddhas.
Congee, gruel | ff* A rice-gruel monk,
or gruel and rice monk, i.e. useless.
Maize, millet. ( Like scattered millet.
I Sfc 3E Scattered kings, or rulers who own allegiance
to a supreme sovereign, as | ^ g means their
territories.
qSp Da. To give. | Jli (. 3 ^) To give to orphans
and widows ; a benefactor ; almsgiver ; e.g. Anatha-
pindika, v. pjJ fj5.
Intertwine, twist, intermingle, j Adorned
or robed in grey, a mixture of black and yellow.
m To lay a warp, wind, weave. ] ^ ^
Nimba, the Neemb tree, w'Mcfi has a small bitter
fruit like the ^ ; its leaves in India are “ chewed
at funeral ceremonies ”. M. W.
Continuous; fibres, veins, m I Connected,
linked.
Purple, dark red. 1 The goddess of the
cesspool. I ^ Pure gold, hence | 1 ^ ; also
I I ® the Buddha’s image in attitude of
calnmess and indifference to pleasure or pain. | ;
I ^ ; I The purple robe, said to have been
bestowed on certain monies during the T'ang dynasty.
To cut off, sunder, terminate, end ; decidedly,
superlatively. | ^ Superlatively great. j ^
To cease study, beyond the need of study, a hint
being enough. | Beyond compare, supreme.
1 # Final, supreme, special. 1 # ^ D Bhutata-
thata as absolute, apart &om all phenomena and
limiting terms; or as being, in contrast to the
D 2
TWELVE STKOKES
386
bhutatatliata as becoming. | To cut off food,
cease to eat.
Knot, tie, bond ; bound ; settle, wind up ;
to form. The bond of transmigration. There are
categories of three, five, and nine bonds ; e.g. false
views, the passions, etc.
bhijna-jnanabhibhu jj. ^ ^ f|l in his teaching
of the Lotus scriptures to 16 disciples who became
incarnate as 16 Buddhas) for tiie subsequent teaching
of the Lotus scriptures by Sakyamuni, the last of
the 16 incarnations, to his disciples. | | ^ The
company or multitude of those who now become
Buddhists in the hope of improved karma in the
future.
m m The bondage and instigators of the
passions.
A binding agreement sealed as a contract,
employed by the esoteric sects.
^ of praise at the close of a passage
of a sutra.
The end of the summer retreat.
TO R To make the sign of the vajra armour
and helmet, i.e. of Vairocana, in order to control
the spirits — ^a method of the esoteric sects.
Bondage and release ; release from
bondage.
Bound by the commandments.
Concluding an address, or the addresses,
i.e. the final day of an assembly.
Binders and robbers, the passions, or
delusion.
The karma resulting from the bondage
to passion, or delusion.
fPj The river of bondage, i.e. of suffering or
illusion.
passions.
Bondage and reincarnation because of the
The bond of rebirth.
S iSi (ift The Buddha’s sitting posture
with legs crossed and soles upward, left over right
being the attitude for subduing demons, right over
left for blessing, the hands being placed one above
the other in similar order. Also, said to be paryanka-
bandha, or utkutuliasana, sitting on the hams like
ascetics in meditation.
The collection and fixing of the Buddhist
canon ; especially the first assembly which gathered
to recite the scriptures, Sahgiti. Six assemblies for
creation or revision of the canon are named, the first
at the Pippala cave at Eajagrha under Ajatasatru, the
second at Vaisali, the third at PataHputra under
Asoka, the fourth in Kashmir under Kaniska, the
fifth at the Vulture Peak for the Mahayana, and the
sixth for the esoteric canon. The first is sometimes
divided into two, that of those within '' the cave ”,
and that of those without, i.e. the intimate disciples,
and the greater assembly “witbout ; the accounts are
conflicting and unreliable. The notable three disciples
to whom the first reciting is attributed are Kasyapa,
as presiding elder, Ananda for the Sutras and the
Abhidharma, and Upali for the Vinaya ; others
attribute the Abhidharma to Purna, or Kasyapa ;
but, granted the premises, whatever form their work
may have taken, it caimot have been that of the
existing Tripitaka. The fifth and sixth assemblies
are certainly imaginary.
A fixed place, or territory ; a definite
area ; to fix a place for a monastery, or an altar ;
a determined number, e.g. for an assembly of monks ;
a limit. It is a term specially used by the esoteric
sects for an altar and its area, altars being of five
different shapes.
m m The disease of bondage to the passions
and reincarnation.
The end of a sutra ; also its continuation.
To tie and knot, i.e. in the bondage of
the passions, or delusion.
TO ^ To form a cause or basis, to form a con-
nection, e.g. for future salvation. M M Tk
basis or condition laid 84,000 kalpas ago (by Maha-
Concluding the vows, the last day of an
assembly,
387
TWELVE STROKES
To desire ; praise
army.
surplus. I Sena, an
see |5|, “mentioned in a list of 1,000 Buddhas”
and who “ is reported to have hved here in his
first incarnation Eitel.
To cover, put on ; cause ; place ; complete *
ought, must. I To don clothes. I m Put on
(the Buddha-)armour.
^ The legendary Emperor Shun, 2255-2205 b.c.
I ^ Sunya, empty, unreal, incorporeal, immaterial,
S I ^ ^ Sunyata ; emptiness, unreality, i.e.
^ of flio nature of the void.
Vegetables.
Vegetarian food.
The monk who has charge of this department.
Hut, thatched cottage, small temple, nunnery ■
translit am, am. | -feL 51 M « Om-mani-
padme-hum, cf. [^. [ The Amravana garden,
i ^ (,#:) Imradarilva, Amrapall, Ambapali;
the guardian of the amra tree ; a female who pre^
sented to Sakyamuni the Amravana garden ; another
legend says she was born of an amra tree ; mother
of Jivaka, son of Bimbisara. M ^ M Imra-
taka, a celestial fruit ; similar to j (p. j ^
Ambarisa, name of a king. I BJ ® Amla • Amlika
the tamarisk indica. [ % ^ Emhlica offil
nans, like the betel nut, used as a cure for colds.
J M (oJ" M Amala, spotless, stainless, pure, white.
Amra, cf. piif and mfm ; the term is variously
used, sometimes for pure, at others for the amala,
at others for the amra, or mango. | ^ jP
Pure knowledge, knowledge, v. ^
J ^ Y' supra. [ p Amra, the mango, though
its definition in Chinese is uncertain ; v. supra.
I li (tat or 1^) gl Amravana, Amrapall, Imravati,
V. supra. I m -k Ditto. | 0 The amra flower.
^ Kusuma ; Puspa ; Padma ; a flower, blossom ;
flowery ; especially the lotus ; also :fg, which also
means pleasure, vice; to spend, waste, profligate.
^ also means splendour, glory, ornate ; to decorate ;
China.
K ^ ^ admaprabha, Lotus-radiance, the name
by which Sariputra is to be known as a Buddha.
I ! ^ Iff The Chinese god of fire, Asvakarna,
^ Chrysanthemum; aster. | A chrysanthemum-
shaped lamp used in temples.
xi-nsn
^ Duckweed ; floating. ] fp Bimbisara, see by g
. ^ Avatarnsa, a garland, a ring-shaped orna-
ment, M. W. ; the flower-adorned, or a garland;
the name of the Hua-yen siitra, and the Hua-yen
(Jap. Kegon) school; cf. ~ ^ The
one Hua-yen yana, or vehicle, for bringing all to
^ddhahood. | ^ | ^ The Buddha-samadhi
of an eternal spiritual realm from which all Buddha-
activities are evolved. [ | = 5 The three Hua-yen
kings, Vairocana in the centre with Samantabhadra
and Manjum left and right. | j ^ The Hua-yen
(Kegon) school, whose foundation work is the Avatarn-
saka-sutra ; founded in China by ^ ,5 ;y- fg
Ti-hsin Tu-shun ; he died a.d. 640 and was followed
fly S H ^ H Yiin-hua Chih-yen ; R 'M' & ^
Hsien-shou Fa-tsang ; ^ H Chfing-liang
Ch eng-kuan; ^ ^ ^ ^ Kuei-feng Tsung-mi,
and other noted patriarchs of the sect ; its chief
patron is ManjusrI. The school was imported into
Japan early in the T"ang dynasty and flourished there.
It held the doctrine of the ^ Dharma-nature,
by which name it was also called. | j ^ The first
of the “five periods” as defined by T‘ien-t‘ai,
according to which school this sutra was delivered by
Sakyamuni immediately after his enlightenment ; but
accounts vary as to whether it was on the second or
thmd seventh day ; all these claims are, however, de-
void of evidence, the sutra being a Mahayana creation.
I I ^ Avatamsaka-sutra, also kij ^ \ | [ .
Three tr. have been made; (1) by Buddhabhadra,"
who arrived in China a.d. 406, in 60 chiian, known
also as the ^ Chin sutra and ^ fg the old sutra ;
(2) by Siksananda, about a.d. 700, in 80 chiian, known
also as the ^ T‘ang sutra and =|f g the
new sutra ; (3) by Prajna about a.d. 800, in 40 chiian.
The treatises on this sutra are very numerous, and
the whole are known as the | | ^ ; they include
I I ^ ^ dictionary of the Classic by «
Hm-yiian, about a.d. 700. ' ^
^ ^ The Hua-yen and T‘ien-t‘ai Schools.
_ Flowerrecompense, i.e. flowers to him who
cultivates them, and fruit corresponding to the seed
sown, i.e. retribution for good or evil living.
Oj
_ _ Mt. Hua in Shensi, one of the Five Sacred
Mountains of China; v. also A ^ til-
The lotus throne.
TWELVE STROKES
388
^ Pm Padiiia^n, Lotus - brilliance
Bodliisattva, tr. as Lotus-virtue, name of Subha-
vyuha, v. wlien incarnated as a member of
Sakyamuni’s retinue.
The bands folded lotus-fashion.
The flowery region, the south.
% 3^ China and India.
ft
Kusumapura, Puspapura ; the city of
flowers, or of the palace of flowers, also known as
Pataliputra, the modern Patna. It was the residence
of Asoka, to whom the title of [ ] is applied. He
there convoked the third synod.
of Vairocana.
The world of the lotus-king, that
tantes.
Eyes like the blue lotus, i.e. pure.
Elowery films, motes, specks, muscss voli-
M
jp Tke lotus womb in which doubters and
those of little virtue are detained in semi-bliss for
500 years before they can be born into the Pure
Land by the opening of the lotus.
The lotus dais, seat, or throne.
^ ^ A flowery umbrella, a canopy of flowers.
^ ^ Lotus-treasury. | | (-Jfr) ^ The lotus-
store, or lotus-world, the Pure Land of Vairocana,
also the Pure Land of all Buddhas in their sambho-
gakaya, or enjoyment bodies. Above the wind or
air circle is a sea of fragrant water, in which is the
thousand-petal lotus with its infinite variety of
worlds, hence the meaning is the Lotus which con-
tains a store of myriads of worlds ; cf. the T'ang
Hua-yen sutra 8, 9, and 10 ; the ^ ^ ch. 1, etc.
I 1 A M The mandala of the G-arbhadhatu.
I I @ ^ The Lotus-world and that of Perfect
Joy (of Amitabha and others) ; they are the same.
flowers.
Kusuma-mala, a wreath, or chaplet of
PuspadantL
name of a raksasi.
Elowery or ornate teeth,
t3
A kind of fragrant grass.
C=3
Bodhi ; from budh ; knowledge, under-
standing ; perfect wisdom ; the illuminated or
enlightened mind; anciently intp. by Ig, later
by ^ to be aware, perceive ; for Sambodhi v. H-
IZ3
Bodhyanga, a general term for the
thirty-seven more strictly applied to the A;
^ ^ fhe seven branches of bodhi-illimiination.
Also I I j
in
; A place, plot, or site of enlightenment,
especially Sakyamuni’s under the bodhi-tree.
m
Bodhi-seeds, or beads, the hard seeds
of a kind of Himalayan grass, also of a tree at TTen-t'ai,
used for rosaries.
tn
^ Bodhi- vihara, temple of or for
enlightenment, a name used for many monasteries ;
also I 1 ff.
m
The mind for or of bodhi ; the
awakened, or enlightened mind; the mind that
perceives the real behind the seeming, believes in
moral consequences, and that all have the Buddlia-
nature, and aims at Buddhahood.
^ ^ Bodhidruma, Bodhitaru, Bodhivrksa ;
the wisdom-tree, i.e. that under w^hich S^akyamiini
attained his enlightenment, and became Buddha.
The Ficus religiosa is the pippala, or asvattha,
wrongly identified by Fa-hsien as the palm-tree ;
it is described as an evergreen, to have been 400 feet
high, been cut down several times, but in the Thng
dynasty still to be 40 or 50 feet high. A branch of
it is said to have been sent by x4.soka to Ceylon, from
which sprang the celebrated Bo-tree still flourishing
there. Ill# The
Bo-tree.
goddess-guardian of the
^ fe Bodhiruci, intp. as ^ a
monk from southern India whose original name ^
® ^ Dharmaruci was changed as above by
order of the Empress Wu; he tr. ”^53 works in a.b.
693-713. 111;^ Bodhiruci, intp. as ^ a
monk from northern India who arrived at Loyang in
389
TWELVE STROKES
A.D. 508 and tr. some 30 works; also I ! 'g? I
I I mm I I ^ u
E 3 Bodliisattva, a being of enligbten-
meiit ; one whose essence is wisdom one who
has Bodhi or perfect wisdom as his essence M W
^iso I I ^ V. ^ 1^.. ’ ■ ‘
C 3 Bodhidliarma, commonly known
' T; ^ ’ ^reputed as the founder of the
Oh an (Zen) or Intuitional or Mystic School
His original name is given as | ! ^ || Bodhitara.
n W Bodhimanda, the bodhhsite, or
plot ^ or seat which raised itself wdiere fekyamuni
attained Buddhahood. It is said to be diamond-like,
the navel or centre of the earth ; every bodhisattva
sits down on such a seat before becoming Buddha.
men in sound religious life, of the elements in or
details of all things, of attaining everything at -wilL
I I jf" The Bodhisattvasangha, or monks, i.e.
Mahayana, though there has been dispute whether
Hinayana monks may be included. | | “f" ^ ;
I I "f' ifi Ten stages in a Bodhisattva’s progress ;
I I ± Bodhisattva-Mahasattva, a great
Bodhisattva, e.g. Manjusri, Kuan-yin, etc. v. infra,
I I 14 Bodhisattva nature, or character. j | jg
The rules are found in the sutra of this name, taken
from the I I ^ ^ Bodhisattva-
Mahasattva. Mahasattva is the perfected Bodhi-
sattva, greater than any other being except a Buddha.
1 I M ^ The Bodhisattva saints who have
overcome illusion, from the first stage upwards,
as contrasted with ordinary bodhisattvas. | I ^
The Slahayana scriptures, i.e. those of the bodhisattva
school. I I f The way or discipline of the bodhi-
sattva, g fij fij i.e. to benefit self and benefit
others, leading to Buddhahood. j | ditto.
Ihe gate of enlightenment ; name
for a cemetery.
mi n.mpty, vacant ; unreal, un-
substantial, untrue ; space ; humble ; in vain
Baseless, false. ] Unreal, deceptive!
I ^ Hsli-t^^ang, name of a noted monl^ of the
Sung dynasty. ] ^ Vitatha. Urmeal and false,
baseless; abhuta, non-existent. | ^ Unreal
things or sensations, such as those perceived by the
senses.^ I The unreal wheel of life, or trans-
migration. I With humble mind, or heart.
I ii Emptjr, non-existent, unreal, incorporeaL
mimaterial. | ^ The immaterial Buddha-
body, the spirit free from all limitations. | ^
Sunya ; empty, void, space ; aka&, in the sense of
space, or the ether ; gagana, the sky, atmosphere,
heaven; bha, space, sky, ether, it is defined
as that which is without shape or substantiality,
as that which has no resistance. The immaterial
universe behind all phenomena. j ^ ^ Akasa-
pratisthita, abiding in space, the fifth son of Maha-
bhijna, a bodliisattva to the south of our universe.
\ ^ ^ The four heavens of desire above Meru
in space, from the Yama heaven upwards. | ^ ^
The womb of space, akasagarbha, idem | ^ S
infra. l ^ The Dharmakaya as being like
'^’^hich enfolds all things, omniscient and pure.
I ^ is Akasa, one of the asaihskrta dharmas,
passive void or space ; two kinds of space, or the
immaterial, are named, the active and passive,
or phenomenal and non-phenomenal (i.e. noumenal).
The phenomenal is differentiated and limited, and
apprehended by sight ; the noumenal is without
bounds or limitations, and belongs entirely to mental
conception. 1 ^ M The visible vault of space.
a m Bodhisattva, cf. \ % m While the
idea IS not foreign to Hinayana, its extension of
meaning is one of the cliief marks of Mahayana.
The Bodhisattva is indeed the characteristic feature
of the Mahayana.' ’ Keith. According to Mahayana
theHinayanistSji.e. the sravakaand pratyeka-buddha,
seek their own salvation, wKile the bodhisattva V
aim IS the salvation of others and of all The earlier
mtp. of bodhisattva was If ,5 ^ ^ all beings
with mind for the truth ; later it became :k ^ ^
^it conscious beings of or for the great inteffigence,
or enlightenment. It is also intp. in terms of leader-
ship, heroism, etc. In general it is a Mahayanist
seeking Buddhahood, but seeking it altruistically ;
whether monk or lajnnan, he seeks enlightenment to
enlighten others, and he will sacrifice himself to save
others, he is devoid of egoism and devoted to
helping others, AU conscious beings having the
BudcUia - nature are natural bodhisattvas, but
require to undergo development. The mahasattva
IS sufficiently advanced to become a Buddha and
enter Isirvaiia, but according to his vow he remains
in the realm of incarnation to save all conscious
beings. A monk should enter on the arduous course
of discipline w hich leads to Bodhisattvahood and
Buddhahood. | \ One of the five vehicles ",
which teaches the observance of the six paramitas'
the perfecting of the two fij, i.e. g m M M the
perfecting of self for perfecting others, and the
attaining of Buddhahood. | 1 35 ; ^ The five-
fold Imowledge of the Bodhisattva : that of all
things by ntuition, of past events, of establishing
TWELVE STROKJIS
390
group. 1 ^ Sunyata, the god of space*
I ^ ^ Spots before the eyes, Musccb volitantes,
1 g 1^ Akasagarbba, or Gaganagarbba, the central
bodhisattva in the court of space in the garbbadhatu
group ; guardian of the treasury of all wisdom and
achievement ; his powers extend to the five directions
of space ; five forms of him are portrayed under
different names ; he is also identified with the dawn,
Aruna, and the g or Venus. | ^ ^ The
body which fills space, Vairocana. | “g Empty
words, baseless talk. | ^ Untrue or misleading
talk, which is against the fourth commandment.
A leech.
Tisya.
Bivalves, clams. ) One of the
thirty-three forms of Kuan-yin, seated on a shell.
All, the many ; a company of at least three.
1 f§' Saihgha, all the monks, an assembly of at
least three monks, j ^ (ift 5fc) ; I ^ The
third of the eight hot hells, Saihghata, where two
ranges of mountains meet to crush the sinners.
1 SI ; i ^ Sarhgharama, a monastery, a nunnery ;
originally only the surrounding park. | ^ The
whole body of followers ; also the monks, all the
monks. | An assembly (of all the monks).
I ^ Sattva ; all the living, living beings, older tr.
% sentient, or conscious beings ; also many lives,
i.e. many transmigrations. [ ^ lit The world
of beings from Hades to Buddha-land ; also all
beings sub j ect to transformation by Buddha. | ^ ^
The common defilement of all beings by the false view
that the ego has real existence. | ^ Patience
towards all living beings under all circumstances.
I ^ The false notion that all beings have
reality. | ft The original nature of all
the living, i.e. the Bhutatathata in its phenomenal
aspect. I ^ The nature, or root, of all beings,
cf. last entry. [ ^ The fourth of the five periods
of decay, sattvakasaya, when all creatures are stupid
and unclean. ( ^ ^ As all beings are
part of the H ^ dharmakaya they have neither
beginning nor end. i ^ ^ The realm of all the
living in contrast with the Buddha-realm. | ^ ;
I ^ ^ The concept that all beings have reality,
j Protector or Benefactor of all, an old intp.
of Bhagavat. ( g All saints, all who have realized
the Buddha-truth. | ^ All the miseries of existence,
the sufferings of all. | The way of all ; all
the three yana, or vehicles of salvation. | ^ g
The country of all fragrance, i.e. the Pure Land, also
the Sutras.
^ To rip, split, crack. [ ^ The torn robe
(of Buddhism), i.e. split into eighteen pieces, like the
Hinayana sects.
m Look, see, behold. [ Jina, victor, idem
# 15 .
To butt against, gore, as an angry bull.
^ Impose on, deceive, feign, pretend. ^
Eraudulent, crafty, to cheat.
Explain, open up the meaning, define. | ^
Notes and comments.
Criticize, discuss.
^ Discuss. I
1 K Criticize, comment on.
Censure, criticize.
A street (especially with shops), a market. ] ^
The busy mart of life.
An expression, phrase, word. [ if ^ ^
Pratimsamvid, v. PH.
pPf To blame, reprove, scold ; ridicule ; translit.
ha, ha, him, ga, and similar sounds, | H H
To scold a Buddha and abuse an elder. | f j ;
1 H Hari, tawny, a lion. | fij jg Hariti,
also I m (or m) ; m m m ; m m ^ (or
PE) ; |5? M M ^riti ; intp. as captivating, charming ;
cruel ; dark green, yellow, etc. ; mother of demons,
a raksas! who was under a vow to devour the children
of Kajagrha, but was converted by the Buddha,
and became the guardian of nunneries, where her
image, carrying a child and with children by her,
is worshipped for children or in children's ailments,
\ m jg # or ^ idem. [ fij ^ M. M ^
Harikesa, yellow-haired, lion's mane, name of a
yaksa. j ^ ^ Hasta, an arm, a hand. | ^ %
Haritaki, the yellow Myrobalan tree and fruit, used
for medicine ; also I ^ ti ^ (or # I
oto. ( ^ 0 Harivarman, tawny armour, and
® M lion armour ; a Brahman who, “ 900 years ”
after the Nirva^ia, appeared in Central India and joined
the Sarvastivadin and Satyasiddhi school by the
publication of the Satyasiddhi sastra (tr. as the j®
It by Ktunarajiva, 407-418). ( H j ^ Halahala,
Halahala, etc., a deadly poison.
^ Gaja ; Hastin ; also Naga ; an elephant ;
V. 14. 1 ^ The southern division of India,
V. m I m Of Pilnsaragiri, a mountain south-
west of Kapisa, on the top of whicli Asoka erected
a stupa, the Pilusara-stupa. [ ^ gjl; Hastigarta,
“ elephant’s hole,” i.e. the hollow formed by the
391
elephant’s fall, when Sakyamuni flung aside a dead
elephant put in his path by Devadatta. | ^ g The
elephant-honouring country, India. | ^ The
teaching by images or symbols, i.e. Buddhism, v.
I 3^ Elephant’s tusk, ivory. |
Gajapati, Lord of Elephants, a term for ^akyamuni ;
also the fabulous ruler of the southern division of
the Jambudvipa continent. | Hastikaya, the
elephant corps of an Indian army. | || (Ij Gaya-
&as, tr. as elephant-head mountain, name of two
mountains, one near Gaya, the other said to be
near the river Nairanjana, 150 li away. | ^ The
elephant chariot, or riding forward, i.e. the eastward
progress of Buddhism. | ^ Elephant’s trunk ;
a wrong way of wearing a monk’s robe.
jaV Two ; translit. ni, e.g. | ir£ Alianistha, not
the smallest, i.e. the highest of the Brahmalokas,
V. M
M To make offerings in congratulation ; congratu-
late ; translit. h, cf. f^. \ ^ ^ Haihsa, a goose.
I IP. (or M) ^ Hrada, a lake, pool, ray of light.
I ^ ll; (or I llg) Bl Hayagriva, the horse-
necked one, a form of Visnu and of Kuan-yin.
To spend, lavish, waste, squander ; expense :
translit. vi, ve, in Vidya, v. ^ ; Vina, a lute, v.
Veda, the Vedas, v.
^ Honourable, dear, precious. | ^ Dear and
cheap ; noble and base ; your and my.
M To buy, purchase. j Vikrltavana, a
''monastery 200 li north-west of the capital of
Cashmere EiteL
To stick, attach to ; make up, add. | IfJI
Daksina, right-hand, south, dexterity; donations,
offerings, etc.
Vikrama. Leap over, surpass ; exempt from ;
to save. I It Surpassing the world, superior to
anything in the world, | /\ Surpassing the eight
other schools, as does the teaching of the Lotus and
Nirvana Sutras, according to T'ien-t'ai. | 0 5
Vikramaditya, " a celebrated Hindu king,’' 57 b.c.,
who drove out the ^akas or Scythians, ruled all
northern India, was one of the wisest of Hindu kings
and a great patron of literature. M. W. | @ Sur-
passing, supreme ; to pass over, be exempt from.
I Samatikram, to go beyond, cross over, trans-
TWELVE STBOKES
m. To step over, pass over, surpass, exceed ;
similar ^o with which it is often connected.
I S — ^ The samadhi of Yasodhara, wife of
Sakyamuni and mother of Eahula, which causes aU
kinds of joy to self and others. ( |p Exceeding
sin, or transgression of the law, particularly of esoteric
law or monastic vows. | Vajra, cf. §1].
To sit cross-legged | M v.
Trudge, tread on, travel; heel, base ; a
summary; translit. pa, ha, bha, va sounds; cf.
I 'ftB -fill (or Bhargava, Bhagava,
Bhaga, the ascetic under whom ^akyamuni practised
the austere life. | fij '3? Varsas, cf. the rains,
i ilf M Vajra, v. ^ {|i] diamond ; thrmderbolt.
1 tlf M Pt PT Vajrattahasa, i.e. ^iva, one of
the guardians, the laughing Maharaja. | ^ ^
^ Bhadrapada, the sixth Indian month. | g
Bhadra, or Bhadrika, v. next ; used also for Vatl,
the river Hiranyavatl, or Gunduck. | ^ ^ (or
l^J) j® Bhadrika, also ^ H or one of the first
five disciples, said to be a son of king Amrtodana.
I 0 Harivarman, and his school, v. . j 0 jlf;
Vajra, v. ^ ilj. | ^ Varga, a class, group, cf. -ft.
I S IS : ^ ff; Brahmana, Brahman, the caste,
or character, i.e. pure. | It fp Varusa, now Attock,
east of Peshawar. | #1 HjS ^ Bharukaccha,
an ancient state in Gujarat, near Baruch, on the
Narbudda. ] jp|^ jS] An ancient state in east Turkes-
tan, the present Aksu. Eitel. | ^ ^ ^ Vatsl-
putra, ^ founder of the sect of this name, one
of the Vaibhasika schools. | ^ ig- Vastu, real,
substance ; intp. as the Vinaya, or part of it ; may
be tr. by 1 H Prasada, a temple,
palace, assembly hall. \ ^ Tallaksana (Julien),
10 octillions ; a. iz 1 | | is 100 octillions, v. jig- X-
I ^ ® ^ Bhadraruci, a monk of west India,
of great subtlety and reasoning power ; he opposed
an arrogant Brahman, who, defeated, sank alive
into hell. | Bala, or Mudrabala, 10 septilhons ;
i I 100 septillions, v. 1 gg ^ (or |I£
Prasada, v. above, j ^ Bhadra, good, auspicious,
gracious, excellent, virtuous ; an epithet for every
Buddha ; the present ^ ^ Bhadrakalpa. j jg
M ^ M Bhramaragiri (Beal), a monastery built
by Sadvaha for Nagarjuna on this mountain, 300 li
south-west of Kofela. | ^ Varana, v. flc, a province
of Kapiiia, v. | |^ Bhadrapala, name of ^ ^
a bodhisattva. j Bhadra, v. above. 1
Bhadrapala, v. above. J pg ^ Bhadrapada, the
constellation in Pegasus and Andromeda. Bhadra,
a female disciple of Sakyamuni. Guriahhadra, v.
TWELVE STROKES
392
V. /Is ^5 one of the eighteen Hinayana sects. |
il ^ IP Bhadrakapila, also [ pg ^ a
female disciple of Sakyamiini. | g Vrji, the modem
Vraja or Braj, west of Delhi and Agra ; also given
as Vaisali, cf. where the second assembly met
and where the ten unlawful acts permitted by the
Vrjiputra monks were condemned. [ ® ^ Vajra,
# W- 1 1 I Vajrapani, ‘'thunderbolt
handed” (M. W.), v. W 1 fi PB Upananda,
a disciple who rejoiced over the Buddha’s death
because it freed the disciples from restraint. A naga
king.
Tamralipti, Tamlook, ^ §||.
fpftt Khadira, the Acacia catechu ; the
mimosa ; also i ® If i ; | \ ; | | ;
mm i i j 114
The Khadira circle of mountains, the fifth of the
seven concentric mountain chains of a world. | ^ ;
m M m) M Khadiraka, idem.
m Advance, progress, enter. j ^ To reach
the age (20) and advance to full ordination, |
Virya, zeal, unchecked progress.
To deal in spirits, or alcoholic liquor. | fg ^
The commandment against it.
Curd, butter ; crisp. It is described as produced
by churning millc or treating it with herbs. Milk
produces then ^ then ||j< gc, then H |||,
I A lamp burning butter-oil.
jg, Pramana. Measure, capacity, length, ability ;
to measure, deliberate ; a syllogism in logic, v. Xt
A syllogism, consisting of ^ pratijna, proposition ;
m hetu, reason ; udaharana, example ; but the
syllogism varies in the number of its avayava, or
members. There are other divisions from 2 to 6,
e.g. ^ I and hb | direct or sense inferences,
and comparative or logical inferences ; to these
are added |g ^ 1 arguments based on authority ;
^ I analogy; H postulation, or general
assent ; and M ^ negation, or noii-existenee,
j ^ Conditioned by various external objects,
different types of consciousness arise (alambaiia-
pratyaya). The ^ percipient
mind is conditioned by existing things, and \?heii
the two are in conjunction the ultimate consequence
of any action may be known. | ^ ^ The immanence
of the Tathagata in all things, phenomenal and
noumenal, he being the all in all.
To get away from ; retire, be at ease, indul-
gence, excess. | ^ Ajita, Maitreya, v. ppj | ^.
M To reach, catch up, until, when, wait for.
I The night previous to a fast day, or to any
special occasion.
115 Metropolis, imperial city or domain ; a district,
ward, territory. All. | or the Tusita
heaven, v. Jfb* I Pfi M Joyful sound, united voices ;
(derivation uncertain). | ^ ^ ; | |g The director
or second in command of a monastery. [ ffj 2
The ruler of the eighth hot hell. | ^ 5^ Tusita,
see above. \ B Tukhara, the ^ ^ Yiieh-chih
country ; “ (1) A topographical term designating a
country of ice and frost (tukhara), and corresponding
to the present Badakchan which Arab geographers
still call Tokharestan. (2) An ethnographical term
used by the Greeks to designate the Tocharoi or
Indo-Scydhians, and likewise by Chinese writers
applied to the Tochari Tartars who driven on by
the Huns (180 b.c.) conquered Trans-oxania, destroyed
the Bactrian Idngdom g) 126 b.c., and finally
conquered the Pundjab, Cashmere, and the greater
part of India. Their greatest king was Kanichka.”
Eitel.
A voucher, banknote, paper-money, taxes,;
to pinch up, take up ; to seize all, sequestrate ; to
copy, transcribe, extract.
Hook, barb ; also | ^ Vafflarana,
the method in esoteric practice of siimmoning and
influencing the beneficent powers. | ||I To knot, tie,
e.g. a girdle ; to button. | ^ ^ The bodhisattva
guardian with the trident, one of the four with barb,
noose, chain or bell.
Dull, blunt, stupid. | The live envoys
of stupidity, i.e. of the lower passions, in contrast
with the liigher 5E f ® ; the {]£ is intp. as ^
kle^a, the afflicters, or passions ; the five are gg,
^ greed, hate, stupidity, arrogance, doubt.
1 5 I ^ Of dull capacity, unable to receive
Buddha-truth.
m A crevice, interval, space, room : separate,
intermission ; between, during, in ; to divide,
interfere, intervene. | ^ To internipt, interfere
and stop. I -g, Intermediate colours, i.e. not
primary colours. [ % Interval, intermission,
but it is chiefly used for during, while, the period
of an event. Cf. ^ 1 Avici.
393
TWELVE STROKES
To bar, a barrier ; to sbut out ; trained.
.1 M ^ Ten advantages of a hermitage given
in verse, i.e. absence of sex and passion ; of tempta-
tion to say TOong things ; of enemies, and so of
strife ; of friends to praise or blame ; of others’
faults, and so of talk about them ; of followers or
servants, and so no longing for companions; of
society, and so no burden of politenesss ; of guests,
and so no preparations ; of social intercourse, and
so no trouble about garments ; of hindrance from
others in mystic practice. \ ^ \ ^ ^
Words, or expressions to be shut out ; unnecessary
words. ^ I ^ A shut-in place, a place of peace,
a hermitage, a Buddhist monastery. j Jg;
One well-trained in the religion ; a practitioner.
To open, begin, institute, unfold, disclose ;
dismiss; write out; unloose; to heat, boil.
— . To explain the three vehicles,
and reveal the reality of the one method of salvation,
as found in the Lotus Sutra.
JC The K'ai-yiian period of the T‘ang emperor
Hsiian Tsung, a.b. 713-741 ; during which the monk
® # Chih-sheng in 730 issued his “ complete list
of all the translations of Buddhist books into the
Chinese language from the year a.d. 67 up to the
date of publication, embracing the labours of 176
individuals, the whole amounting to 2,278 separate
works, many of which, however, were at that time
already lost.” Wylie. Its title was | | ^ ^
He also issued the 1 | | | j an abbre-
viated version.
^ Introducing the light, the ceremony of
“opening the eyes ” of an image, i.e. painting or
touching in the pupil ; also | Jg.
To make an inventory.
To transform tbe cliaracter by instruction ;
to" teach. ■ ■ ■ / ’
± The hero who is enlightened, or who opens
the way of enlightenment, an epithet of the bodhi-
sattva ; also applied to monks.
ill To establish a monastery ; to found a sect.
^ idem | Jg.
I To open the heart ; to develop the mind ;
to initiate into truth. ’
^ To awaken, arouse, open up the intelli-
gence and bring enlightenment.
. _ To commence ; the very beginning ; at
the beginning; to explain the beginning.
m ft To display the pillows, i.e. retire to bed.
^ To found a sect or teaching, e.g. as Buddha
founded Buddhism ; the method of opening, or
beginning.
M To lecture, explain at length, expound.
U ' m PI To open the ambrosial door, i.e.
provide for hungry ghosts.
To start, begin, send forth.
^ y To start from the bare ground ; to begin
a ceremony.
^ In A The four reasons for a Buddha’s
appearing in the world : to open up the treasury
of truth ; to indicate its meaning ; to cause men
to apprehend it ; aud to lead them into it.
Hi The founder of a sect, or clan.
To abandon vegetarianism, as is
permitted in case of sickness.
1^ m To arouse, awaken ; to allow the original
Buddha-natui‘e to open and enlighten the mind.
To expound, explain.
The Way-opener, Buddha ; anyone
who opens the way, or truth.
The adversatives, permit gi or prohibit
; also I m.
To break the silence, i.e. rouse from sleep.
TWELVE STROMS
394
TO open up and reveal ; to expose the one
and make manifest the other. It is a term used by
Then-t'ai, i.e. |f| to expose and dispose
of the temporary or partial teaching, and reveal
the final and real truth as in the Lotus Sutra,
To break the fast, breakfast.
The side on which the sun shines, the sun, heat,
this hfe, positive, masculine, dynamic, etc. | ^
The sun^s light, also idem | ^ sun flames, or heat,
i.e. the mirage causing the illiision of lakes.
* A hawk, also used for Haiiisa, a wild goose.
I The AVild Goose pagoda, name of a famous
monastery. | ' A term for a monastery, j
To pass in V-shaped formation like wild geese.
Samudaya. To assemble, collect together,
aggregate, accumulate. [ To assemble, an
assembly. 1 ^ A place of assembly, | ^
To assemble all, or everybody. | i§ Samudaya,
the second of the four dogmas, that the cause of
suffering lies in the passions and their resultant
karma. The Chinese ^ “ accumulation does not
correctly translate Samudaya, which means ‘"origina-
tion”. [ ^ A term for citta, the mind, and for
alayavijnana, as giving rise to the mass of things.
- 5 ? ^ Megha. Cloud, cloudy, abundant. | 7|C
^ ; 1 ^ ^ Brothers or men of the clouds
and waters, fellow-monks. | ^ idem Q 1 !•
I ^ The assembly hall of a monasteiy, because
of the massed congregation. | Clouded heart,
depressed. | 7K j I E tK ^ ; I
Homeless or roaming monks, j Many as the
clouds and the waters of the ocean. [ IK A sort
of cloud-shaped gong, struck to indicate the hour.
I W # i Megha-dundubhi-svara-raja, or | |
1 a 3E # ^ Jaladhara-garjita-ghosa-susvara-
naksatra- raja - sankusmnita -bhijila. A Buddha
having a voice musical as the sound of the thunder
of the clouds and conversant with the appearance of
the regents of the nakshatras M. W. A Buddha
possessing the wisdom of the Thunder-god and of the
flowery stars. 1 § I Meghasvara-raja, ruler
of the cloud drums, a son of Mahabhijnabhibhu.
I The Cloud-gate monastery in Kwangtung, from
which % fg Wen-yen derived his title ; his name
was §1 ® ^ Chang Hslieli-feng ; he lived early in
the tenth century and founded the j (|f )
V. H I ^ Flocking like clouds, a great
assembly. | ^ A drum ornamented with clouds for
calling to midday meals.
)l|^ Accord with, comply, yield, obey, agreeable ;
V. ^ to resist, | ^ To accord with
the world, its ways and customs ; to die. |
^ ^ The five ties in the higher realm which
hold the individual in the reahiis of form and form-
lessness : desire for form, desire for formlessness,
restlessness, pride, and ignorance, | "p ^ ^
The five ties' in the low^er realm which liolcl the
individual in the realms of desire, i.e. desire, resent-
ment, egoism, false tenets, and doubt. | To
follow out one’s duty ; to accord with one’s calling ;
to carry out the line of bodliisattva progress according
to plan. I fL To accord with .one’s .lessons ; to
follow the custom ; to die. | ' The tliird. .of
the five bodhisattva stages of endurance, i.e. from
the fourth to sixth stage. [ ^ According to order
or rank, one after another, the next life in Paradise
to follow immediately after this without intervening
stages. I Going with the stream, i.e. of trans-
migration, custom, etc. | ^ Sunytiy v. |
To go with, or resist, e.g. the stream to reincarnation,
or to nirvana.
To expect, wait for, wait on ; necessary, must ;
moment, small, translit. for su ; cf. j 0
Suyama, also | (or §|) intp. as Yama, the
ruler of the Yama heaven ; and in other' simi'Iar
ways. I ;A: ^ Siida,na, infra, | ^ Suinerii, also
I I ^ H i Jater
M ^ lM.j fb® central mountain of eve,ry world,
tr, ^ etc., wonderful heiglit, wonderful
brilliancy, etc. ; at the top is Indra’s heaven, or
heavens, below them are tie four devalokas ; around
are eight circles of mountains and between them the
eight seas, the whole forming nine mountains and
eight seas. | ^ ; i ® A kind of throne
for a Buddha. ( ^ Merudhvaja, or ileriikalpa,
name of the universe of | 31 the nortli-
west, twelfth son of Mahai)liijria, j Iff ileru-
kiita, second son of Mahabbijna, whose name is
1 ^ IP ^ Abhirati. | ^ ^ Susanta, a Buddha
of this name, '' very placid,” U, W. ; entirely pure ;
also I 51 lljl ? Suyato,. [ (or Kuinati,
of wonderful meaning, or Avisdom, the abode of
Amitabha, his Pure Land, j gjj Sumana, also
il) I I ; j g, ifjj ; a plant 4 or 5 feet
high mth. light yellow flov^ers, the great flowered
jasmine M. W. | ^ Sfirya, the sun. 1 fg
$ pg Sunirmita, but suggestive in meaning of
nirmanarati, heavens or devas of joyful transforina-
tion. I ? Suciiiti, or Sucinta, or Sucitti, name
of a deva. | A ksapa,' a niomeiit. ■■ ■ ^
Subhuti, also | ^ | ; J # ft; M ® (or & ;
one of the ten chief disciples, said to have been the
best exponent of ^unya, or the void ^ ^ — ;
he is the principal interlocutor in the Prajfiapara-
395
TWELVE--THIRTEEN STROKES
mita Sutra. There are two later personages of
this name, j ^ (p_) Subhadra; the last convert
of the Buddha, a Brahman 120 years old.”'
1 ^ ^ I I Sudatta, well-given, intp.
as a good giver, beneficent; known as
benefactor of orphans, etc. His name was Aiiatha-
pindaka, who bestowed the Jetavana vihara on the
Buddha. | ^ Siidrsas, the ^ ^ 5c 5 seventh
Brahmaloka, eighth of the Dhyana heavens. | ^ ^
Sudaiia, also^ \ ± 1 ; ] ‘|§ ® ^ ^ | [,
a previous incarnation of the Buddha, when he
forfeited the throne by almsgiving ; it is confused in
.meaning -with ^ Sudanta, good teeth, j ^ ^
^ J|5 ; i If? Sudarmm, the heaven of beautiM
appearance, the sixteenth Brahmaloka, and seventh
of the fourth Dhyana. | P 2 Shdra, the fourth caste,
cultivators, etc., cf. ; also sudha, nectar. | Pig yg
Srota-apanna ; also | pb ^ ^ ^ (or
PE) M ^ (or ^ SI) ; intp. by A one who
has entered the stream of holy living, also 3 ^
one who goes against the streojn of transmigration ;
the first stage of the arhat, that of a sravaka, v.
^ I P£ (^fl) ]|l Sudliaman, a king mentioned
in the ^ 4 .
^ Yellow. 1 ii A grave, idem [ ^. [ ipg
Yellow paper streamers hung on a grave. | ^ ;
I $1 ^ The yellow sect of Lamaism, founded in
1417 by ^ ^ E Tsoh-klia-pa, Sumatikirti, wdio
overthrew the decadent sect, which wears red robes,
and established the sect that wears yellow, and
which at first was noted for the austere life of the
monks ; it is found chiefly in Tibet, Mongolia, and Hi.
I -pi Evening. | Tfc |f|! The yellow poplar
meditation. Tlic yellow poplar grows slowly, and
in years with intercalary months is supposed to
recede in growth ; hence the term refers to the l^ack-
\vardness, or decline of stupid disciples. | ^ Huang-
po, Phallodendron amurense, a tree which gave its
name to a monastery in Fukien, and to a sect founded
by # ^ Hsi-ytin, its noted abbot of the Thug
dynasty. | ^ The yellow springs, the shades.
I ^ Yellow willow leaves, resembling gold, given
to children to stop their crying ; the evanescent
joys of the heavens offered by Buddha to curb evil.
i ^ Yellow robes (of the monks), but as yellow
is a prime colour and therefore imlawftil, the garments
are dyed a mixture, yellowish-grey. | The
yellow metal, i.e. gold. | ^ ^ Golden abode, i.e.
a 'monastery, so called after, the Jetavana vihara, .for
whose purchase the site was ''covered with gold”.
I Eunuchs, pandakas, v. j|§: 10. | g The
yellow-faced Lao Tzu, i.e. Buddha, because his
images are gold-colour. | f| ^ Huang-limg, the
Yellow Dragon monastery in Kiaiigsi after which
^ Hui-naii was called.
Kala ; krsna ; black ; dark, | ^ ; | H
Krsnapaksa, the darkening, or latter half of the month,
the period of the waning moon. | Kalaratri,
also I 13^; I fS ^ ^ 55 ; one of the three
queens of Yama, who controls midnight. [ 55 Maha-
kala., the black deva, a title of Siva, the fierce Eudra,
a black or dark-blue deity with eight arms and three
eyes. | ^ Black karma, or evil deeds, wdiich produce
like karmaic results. | ^ ;j;f Black varnish tub,
blank ignorance. | Q IBlack and white, evil and
good ; also the two halves of the month, the
waning and waxing moon. | Kaksfitra, the
black-rope or black-bonds hell, j Jtc The black
adder, or venomous snake, i.e. klesa, passion, or
illusion. I | ^ Black, or dark monastic
garments. | fJ4] Blade, dark, secluded, shut off ; in
darkness, ignorant. | Black wind, i.e. a dark
storm. I ® Matutacandi, blade teeth, name of
one of the raksasL
13. THIRTEEN STROKES
8L Disturb, perturb, confusion, disorder, rebellion. what lias been transmitted ; to transmit and main-
I •ff- A disorderly monk. | ^ To disturb the good, tain. | ^ To spread tlie teaching, or doctrine ;
confound goodness ; the confused goodness of those to transmit and instruct. [ To transmit, or spread
who worship, etc., with divided mind. | A abroad the Buddha truth. | ^ To transmit the
perturbed or confused mind, to disturb or unsettle light, pass on the lamp of truth. | To hand
the mind. | To think confusedly, or improperly. down the mantle, or garments. | Universal
1 Disorderly conduct. propagation ; unhindered transmission.
To transmit, pass on, hand down, promulgate,
propagate ; tradition ; summon : interpret ; record ;
the Abliidharma. | To pass from mind to mind,
to pass by narration or tradition, to transmit the
mind of Buddha as in the Intuitional school, mental
transmission. [ To transmit the commandments,
to grant them as at ordination. | To maintain
[0 lo injure, wouncl, hurt, iiarm, distress. A
tr. of yaksa. | ^ To disturb the harmony
1 Injury to life.
M To solicit, call upon, invite ; enrol, enlist,
subscribe. 1 ^ ; j To raise subscriptions.
THIRTEEN STROKES
396
Bala, sthaman. Power, influence, authority ;
aspect, circumstances. \ Mi powerful demon.
1 ^ Saila, craggy, mountainous, mountain. | $
He whose wisdom and power reach everywhere,
Mahasthamaprapta, i.e. [ ] q.v. Great power
arrived (at maturity), the bodhisattva on the
right of Amitabha, who is the guardian of Buddha-
wisdom.
Virya, energy, zeal, fortitude, virility ; intp.
also as one of the paramitas. j A tr. of
sramana, one who diligently pursues the good, and
ceases from evil. | To seek diligently (after the
good). I fs Devoted and suffering, zealously
suffering. i Ir Diligently going forward, zealous
conduct, devoted to service, worship, etc.
To sigh.
Alas ! translit. cJia.
Oh 1 alas ! to wail. | ^ ® ^ Rudrahsa,
the Elceocarjms ganitnis, whose berries are used for
rosaries ; hence, a rosary.
|M| Bound, all-round, full-orbed, inclusive, all-
embracing, whole, perfect, complete.
The all-complete vehicle, the final teaching
of Buddha.
IBj Complete faith ; the faith of the ^ ^ perfect
school. A Tfien-Cai doctrine that a moment’s faith
embraces the universe.
.(1) To’ observe the complete Tfien-Cai
meditation, at one and the same time to comprehend
the three ideas of ^ q.v. (2) To keep all the
commandments perfectly.
HI 14 The perfect status, the position of the
'' perfect ” school, perfect unity which embraces all
diversity.
IB| The halo surrounding the head of a
Buddha, etc.
Fond of, given up to, doting ; translit. sJi, j
sounds, e.g. | fis ]|[5 Jinayasas, a noted monk.
To succeed to, continue, adopt, posterity,
follow after. | iJx To succeed to the dharma, or
methods, of the master, a term used by the meditative
school ; is used by the esoteric sect.
Hca To clear the throat ; translit. u, cf. 'S.,
I m (or ti) Uttara, tr. by M superior, pre-
dominant, above ail. | | j P# Uttarakuru, one
of the four continents, that north of Meru, | | |
Uttarasena, a king of Udyana wdio obtained part of
^akyamuni’s relics. | | j fp ^ Uttarasadha,
the naksatra presiding over the second half of the 4th
month, ' Thenionth in whichSakyamuni was conGeived.’ ’
Eitel. 1 p. Usira, fragrant root of Andropogon
muricatm, 1 ® ft ; | ift Pfi Utkutukasana, v.
^ ip to squat on the heels. | g |g fp Usnisa,
the protuberance on the Buddha’s head, v.
I St tu Utsaiiga, 100,000 trillions, a | | | being
a quadrillion, y. X- I (il) Utpala, the blue
lotus ; the 6th cold hell.
The Buddha of the perfect ” school, the
perfect pan-Buddha embracing all tljings in every
direction; the dharmakaya ; Vairoeana, identified
with ^^akyamuni.
{M| Complete crystallization, or formation, i.e.
perfect niiwana.
m All-embracing, all inclusive,
B ® Bound altar ; a complete' group of objects
of worship, a mandala.
The mystery of the "'perfect” school, i.e.
the complete harmony of ^ fjg r { j noumenon,
phenomenon, and the middle way.
|M| The sect of the coiiiplete or final Buddha-
truth, i.e. Tfien-t'ai ; cf. |
ilt The complete teachingof T‘ien-t‘ai and tlie
esoteric teaching. Also, the harmony of both as one.
jg) Vihara ; place for walking about, pleasure-
ground, garden, park. [ || A garden look-out, or
terrace. [ sH A gardener, or head of a monastery-
garden, either for pleasure, or for vegetables.
IMl Perfectrest, i.e. prinirvana; the perfection
of all virtue and the elimination of all evil, release
from the miseries of transmigration and entrance into
the fullest joy.
397
THIETEEN STEOKES
IhI S Perfect reality ; the T‘ien-t*ai perfect
doctrine which enables one to attain reality or
Buddhahood at once.
HI The perfect mind, the mind that seeks
perfection,', i.e. nirvana.
,1® Completely 'to apprehend the. truth. In
T'ieii4‘ai, the complete apprehension at the same time
of noiimenon, phenomenon, and the middle way,
HI Complete perfection. | | ^ The
perfect true nature, absolute reality, the bhutatathata.
Bl Ji3c V. m m m-
BI WC The complete, perfect, or comprehensive
doctrine ; the school or sect of Mahayana which
represents it. The term has had three references.
The first was by ^ ^ Knang-thmg of the Later
Wei, sixth century, who defi.ned three schools, ^
gradual, |g immediate, and [J inclusive or complete.
The T^ien-t^ai called its fourth section the inclusive,
complete, or perfect teaching [J, the other three
being H Hinayana, ^ Mahayana-cum-Hinayana,
55 Mahayana. The Hua-yen so called its fifth
section, i.e, iL ^ ^
@ and m. It is the T'ien-Cai version that is
in general acceptance, defined as a perfect whole
and as complete in its parts ; for the whole is the
absolute and its parts are therefore the absolute;
the two may be called nomnenon and phenomenon,
or ^ and Ig (or |g.), but in reality they are one,
i.e. the 4* medial condition. To conceive these
three as a whole is the Tlen-thri inclusive or ^'perfect ”
doctrine. The Hua-yen '^perfect’" doctrine also
taught that unity and differentiation, or absolute
and relative, were one, a similar doctrine to that of
the identity of contraries. In T'ien-t^ai teaching the
harmony is due to its underlying unity ; its complete-
ness to the permeation of this unity in all phenomena ;
these two are united in the medial 4* principle ;
to comprehend these three principles at one and the
same time is the complete, an-contaming, or '^‘perfect’'
doctrine of T‘'ieii-t'ai. There are other definitions of
the all-inclusive doctrine, e.g. the eight complete
things, complete in teaching, principles, knowledge,
etc.^" I 1 0 pg V. ng pg.
{M§ [Hff The Tfien-t"ai doctrine of the complete
cutting off, at one remove, of tlie three illusions,
ke. associated with ^ ; jK with Ig ;
and ^ m with 4* 5
fection.
lightened at once.
Perfect fruit, nirvana.
Inclusive to the uttermost ; absolute per-
The potentiality of becoming fully en-
IMI The all-embracing ocean, i.e. the perfection
or power of the Tathagata.
®l iffl Completely full; wholly complete; the
fulfilling of the whole, i.e. that the part contains
the whole, the absolute in the relative. | | g
The complete, or all-inclusive sutra, a term applied
to the Hua-yen cliing.
W 4? Complete vacuity, i.e. ^ from which
even the idea of vacuity is absent.
1M| f3i! Complete combination ; the absolute in
the relative and vice versa ; the identity of apparent
contraries ; perfect harmony among all differences,
as in water and waves, passion and enlightenment,
transmigration and nirvana, or life and death, etc. ;
all are of the same fundamental nature, all are
bhutatathata, and bhutatathata is all ; waves are
one with waves, and water is one with water, and
water and wave are one. | 1 H !§ The three
dogmas of ^ 4'* combined, as one and the
same, as a unity, according to the Tfien-Pai inclusive
or perfect school. The universal g apart from the
particular jg is an abstraction. The particular apart
from the universal is unreal. The universal realizes
its true nature in the particular, and the particular
derives its meaning from the imiversal. The middle
path 4* unites these two aspects of one reality,
MIt The conduct or discipline of the Tfien-t"ai
''perfect ’’ school.
|M| Complete enlightenment potentially present
in each being, for all have ^ primal awareness,
or ^ the true heart (e.g. conscience), which has
always remained pure and shining ; considered as
essence it is the — ^ one mind, considered causally
it is the Tathagata-garbha, considered in its result
it is I I perfect enlightenment, cf. | |
IH 1^ Exposition of the perfect or all-embracing
doctrine, as found in the Hua-yen and Lotus siitras.
THIETEEN STROKES
398
fB| Whole and complete, i.e. the whole of
the commandments, by the observance of which one
is near to nirvana. ■
{Mj Universally penetrating ; supernatural
powers of omnipresence ; universality ; by wisdom
to penetrate the nature or truth of all things. | |
H The various samadhi of supernatural powers
of the twenty-five ''great ones” of the ® M
Surangama sutra, especially of | | ^ the omni-
present hearer of those who call, i.e. Kuan-yin.
1M| The perfect way (of the three principles
of T'ieii-t'ai, v. above).
{Mj xi'l Complete and immediate, i.e, to compre-
hend the three principles ^ at one and the
same time, cf. | |{c. | | ■ — m The complete
immediate vehicle, that of T'iemt'ai. | )
1 I 15: ditto. I I 5 ^ The rules of the T'ien-t'ai
school, especially for attaining immediate enlighten-
ment as above ; also called I I is (or # p.)
± ! 1 (Jh) ll as given in the ^ If jh
is the concentration, or mental state, in which is
perceived, at one and the same time, the unity in
the diversity and the diversity in the unity, a method
ascribed by T'ien-t'ai to the Lotus sutra ; v. above.
A tomb, mound, cemetery ; smasana, v.
To model in clay. 'iJg |
clay and carved 'wood, images,
images.
Modelled
To model
bones, or remains of the dead, or for other /sacred
relics, especially of the Buddha, whether relics of
the body or the mind, e.g. bones or scriptures. As
the body is supposed to consist of 84,000 atoms,
A&ka is said to have buil 84,000 stilpas to preserve
relics of Sakyamuni. Pagodas, dagobas, or towers
with an odd number of stories are used in China
for the purpose of controlling the geomantic influences
of a neighbourhood. Also | ^ ® ^ ’?
m ^ m m a ^ r mi II M ; fi
IS[ The stupas erected over relics of
the Buddha vary from the four at his birtli|)la(.e,
the scene of his enlightenment, of his first sermon,
and of his death, to the 84,000 accredited to Asoka.
I Stupas and images. | ^ Pagodas and
temples.
7# To stop up, block, gag ; dull; honest; a
barrier, frontier ; traiislit. 6*. | ^ PS (H) ; | PS
Skandha, " the shoulder ” ; “ the body ” ; " the
trunk of a tree ” ; " a section,” etc. M. W. " Five
psychological constituents.” " Five attributes of
every human being.” Eitel. Commonly known as
the five aggregates, constituents, or groups ; the
pancaskandha ; under the Han dynasty jl|: was used,
under the Chin under the f 'ang The five
are : ^ Riipa,, form, or sensuous quality; ^ Vedana,
reception, feeling, sensation ; Sanjiia, thought,
consciousness, perception ; Uf Karmnn, or Samskara,
action, mental activity ; Ifl Vijilana, cognition. The
last four are mental constituents of tlie ego. Skandha
is also the name of an arhat, and Bkanda, also I I m,
of a cleva. \ 'tl M Sprkka, clover, lucern.
I IS ^ ic il Svastika, v. | )]g Spliatika,
crystal, quartz, oue of the saptaratiia, stn-eu treasures.
tS To fiU up.
Kausambi. | i
be Udayana,, v. @ | king of
A raised mound, a stupa.
A bank, wall, entrenchment, dock; translit. u, for
which many other characters are used, e.g. ^ ;
etc.
M To smear, rub on. [ fj To anoint the hand,
or cut it oif, instances of love and hatred. J ^
Adr urn smeared with poison to destroy those who hear
it- \ M jt Paihsupatas, perhaps Pasupatas,
followers of Siva, Saiva ascetics ; a class of heretics
who smeared themselves with ashes. | jEg.
Oil rubbed on the feet to avoid disease. | § To
rub the body with incense or scent to worship
Buddha.
Stupa ; tope ; a tumulus, or mound, for the
South-west corner where were the lare.s ;
retired, quiet ; ab.struse, my.sterious ; blended ;
warm; translit. an. | ^ Aupayika, proptw,
fit, suitable.
Insya ; envy of other's piis.scs,sions, jealou.sy.
!(A| Nurse, mother. | Bg- pil # Mahasattva,
a great or noble being; tlie perfect bodin.-^attva,
greater (maha) than any other being (sattva) e.Kcept
a Buddha; v. ^ l^'il S.
Jg To pair. Small. | ^ BliTma, tenible, [’earful ;
name of Siva's wife. “A city west of Jvh«te!i nott-d
for a Buddha-statue, ■which liad transported itself
thither from Udjyana.” litel. Hsiian-tsanu's Pl-juo.
V. Bfh.
399
THIRTEEN STROKES
To and fro, to roll ; translit. Ma, m. |
iJf l&p Bliavaviveka, a disciple of Nagarjuna, who
retired to a rock cavern to await the coming of
Maitreya. | ^ ^ |}|5 Varasena (the Aparasvin of
the Zend-xivesta), a pass on the Paropamisus, now
called Khawak, south of Indarab. 1 ^ ^ Vasu-
deva, in Brahmanic mythology the father of Krsna.
I ^ H ^ P'S Bhadrapada, the last month of
summer.
idem Grieve for, iiiourii, sympathize.
I A day of remembrance for a virtuous elder on
the anniversary of his birthday.
To influence, move. | Response to appeal
or need ; Buddha moved to responci. | ^ The
result that is sought. | To move to zeal, or
inspire to progress.
Irregular, uneven ; translit. jM,
IE x4 cave. | ^ Parittabha, the fourth Brahma-
loka, the first region of tJie second dhyana. | hi
An early attempt to translate the name of Kiian-yin.
1 (;® Apramanabha, the heaven of infinite
light, the second region of the second dhyana.
Siiksma. Minute, small, slight ; abstruse,
subtle ; disguised ; not ; used in the sense of a
molecule seven times larger than S ^ an atom ;
translit. ri, bi, | ^ A molecule, v. above. ) Wi
Numerous as molecules, or atoms ; numberless.
I Abstruse, recondite, mysterious. I ^
Mysterious, secret, occult. j pg Visuddha,
purified, pure. | ^ ® ^ ? Vibharaksita,
a form of Tisyaraksita, Asoka’s queen. I m m
Vi&m, also hi I 1 (or ^ or ^) ; M H M
^ (OT ^ the second in the
Trimurti, Brahma, Visnu, ^iva ; the '' preserver
and all-pervading, or encompassing; identified with
Narayana-deva. I ^ ^ W 'M Bijapuraka ;
a citron, citron mediciis. M. W. | 1*13 Minute,
fine, refined, subtle. | ^ A refined, subtle
body. I A molecule, the smallest aggrega-
tion of atoms. [ Minute, refined, or subtle
action. [ g Vijaya, also | ^. | ; M fi M
the overcomer, Diirgn, intp. as the wife, or female
manifestation, of Vairocana.
m Careful, cautious, attentive, heedful. | ;
translit. ji, e.g. | ^ fB || Jinaputra, author of
the Yogacaryabhuini-sastra-karika, tr. by Hsiian-
tsang A.D. 654.
It m M A demon of the nerves who troubles
those who sit in meditation. Also
Ashamed, intp. as ashamed for the misdeeds
of others, v.
Incite, provoke, irritate ; translit. j, ja, jna ;
ffi ; I SK Jfiana, V. ^ knowledge, wisdom.
AS To think, meditate, reflect, expect ; a function
of mind. | i|| San jiva, idem ^ the
resurrecting hell. | ^ To think and reflect. 1 m
Thought of and desire for, thought leading to desire.
I IS Sanjna, one of the five skaiulhas, perception.
I Inverted thoughts or perceptions, i.e. the
illusion of regarding tlie seeming as real.
I£i Monkey “Witted, silly, stupid, ignorant. | ff'
Ignorant monk. | ^ Bala ; ignorant, immature,
a simpleton, the unenlightened. | ^ Deluded
by ignorance, the tlelusion of ignorance. | '/A'
Ignorant, or immature law, or method, i.e. that of
sravakas and pratyeka-buddhas, Hfnayana. |
Mudha ; ignorant and unenlightened, v, J|jj. [ §i|
Ignorant and dull-witted.
m Affection (as that of a mother), mercy, com-
passion, tenderness ; mother. | Merciful light,
that of the Buddhas. 1 VJ T Maitribala-raj a,
king of merciful virtue, or power, a former incarnation
of the Buddha when, as all his people had embraced
the vegetarian life, and yaksa,s had no animal food
and were suffering, the king fed five of them with
his own blood. j Compassion and strictness,
the maternal-cum-paternal spirit. | ~p Sons of
compassion, i.e. the disciples of Maitreya. [
The compassionate honoured one, Maitreya. ( ^5*
A compassionate heart. | Compassion and
patience, compassionate tolerance. 1 ® Com-
passion and grace, merciful favour ; name of a temple
in Loyang, under the T'ang dynasty, which gave
its name to Kbiei-chi ^ ^ q.v., founder of the
school, known also as the ^ or Pfj| |||
school ; he was a disciple of and collaborator with
Hsiian-tsang, and died a.b. 682. | Compassion
and pity, merciful, compassionate. | 0 ^ The abode
of compafssion, the dwelling of Buddha, v. Lotus
sutra. I ^ Tender compassion in all things,
or with compassion all things succeed. | ^
Compassionate garment, the monk's robe, j fg
The compassion-contemplation, in which pity destroys
resentment, j The mind or spirit of compassion
and kindness. ] ^ Loving reverence. [ Pfl Tz'u-
ming, a noted monk of the Sung dynasty. [ jp^
THIRTEEN STROKES
400
The compassioiiate one, Maitreya. | 7K Mercy as
water fertilizing the life. | IS The compassionate
, eye (of Buddha). | The bark of mercy. | ^
To discuss compassionately. | The gate of
mercy, Buddhism. | g The over-spreading,
fructifying cloud of compassion, the Buddha-heart ;
also Tz'u-yiin, the name of a noted Sung monk. | ^
To rain down compassion on men.
Manas, the sixth of the sadayatanas or six
means of perception, i.e. sight, hearing, smell, taste,
touch, and mind. Manas means '' mind (in its widest
sense as applied to all the mental powers), intellect,
intelligence, understanding, perception, sense, con-
science, will ’b M. W, It is the intellectual function
of consciousness ’V K^itk. In Chinese it connotes
thought, idea, intention, meaning, will ; but in
Buddhist terminology its distinctive meaning is
mind, or the faculty of thought.
The three evils which belong to intellect-
lobha, dvesa, moha, i.e. desire, dislike, delusion.
m. Jj Mental power or intention ; the purpose
to attain bodhi or enlightenment.
% The stage of intellectual consciousness,
being the sixth vijhana, the source of all concepts.
Mental learning, learning by meditation
rather than from books, the special cult of the Ch'an
or Intuitional school, which is also called the School
of the Buddha-mind.
^ 'fX The calmly joyful life of the
mind — one of the four in the Lotus Sutra M ; v.
K I M-
M H The function of mind or thought, one of
the H M tiiought, word, deed.
^ Joy of the mind, the mind satisfied and
joyful. Manobhirama, the realm foretold for Maiid-
galyayana as a Buddha.
a 7K The mind or will to become calm as still
water, on entering samadhi.
356 .
The mind as intractable as a monkey.
S ^ ^ A body mentally produced, or pro-
duced at will, a tr. of maiiomaya. Bodhisnttvas from
the first stage ffg upwards are able to take any form
at will to save the living ; also [ | -ft \l 1 1 -
a^ Manodhatu, the realm of mind.
As 2 \ The mind-sense, the mind, the sixth of the
six senses, v. 7^
Thoughts, ideas, , concepts, views.
Intellectual explanation ; liberation of the,
mind, or thouglit.
35 ^
■ t=t Mental words, words within the intellectual
consciousness ; thought and words.
5i5 MauovijSana; the .faculty, of ,ni,iiid, one
of the six vijfianas.
3ai
The direction . of the .mi,!id, or will
a ^ .ffi 4 . By thought and remembrance
or invocation of Amitabha to enter into his Pure Land.
A deva who sinned and was sent down
356. j
M ,
to be born among men.
Mentally evolved, or evolved at will. | |
^ Devas independent of the nourishment of the
realms of form and formlessness, who live only in
the realm of mind. ) | J|> idem | ^ | q.v.
M tS: The mind-sense, or indriya, the sixth of
the senses ; v. 7^
356 .
^ The mind vehicle, the vehicle of intellectual
consciousness, the imagination,
356 . .
ML iW Tlie mind as a horse, ever running from
one thing to another. J | ^ The mind like
a horse and the heart like a monkey* — restless and
intractable.
M Kama ; raga. Love, atiection, desire ; also
used for trspa, thirst, avidity, tiesirc, one of tlie
twelve nidanas. It is intp. a.s coveting, and ^ ^
defiling attachment ; also defined as defiling love like
that toward wife and children, and undefiling love
like that toward one’s teachers and elders.
401
a?HIRTEEisr StEOKES
The falseness or unreality of desire,
^ The taint of desire. | | 5 Eaga,
one of the PjJ ^ with angry appearance, three faces
and six arms.
M m w The suffering of being separated
from those whom one loves, v. /\
The mouth watering with desire,
The thorn of love ; the suffering of attach-
ment which pierces like a thorn.
M m The grip of love and desire.
^>11' A loving heart ; a mind full of desire;
a mind dominated by desire.
The ocean of desire.
M m The flood of desire which overwhelms,
^ The thirst of desire, also 'Jg ^ thirstily
The fertilizing of desire ; i.e. when dyir
the illusion of attachment fertilizes the seed (
future karma, producing the fruit of further sufferin
I 0 Love and care for ; to be unwi
sparing.
Love as fire that burns,
The illusion of love, or desire.
The prison of desire.
Love and hate, desire and dislike.
The realm of desire, or love ; those who
The fruit of desire and attachment, i.e.
The eye of love, that of Buddha.
The root of desire, which produces the ^
The seed of desire, with its harvest of pain.
Tbe tie of love or desire.
The karma which follows desire.
Love or desire as a contributory cause, or
attachment,
e, or desire.
Love and desire
The ocean of desire.
love of famity. |
The noose, or net, of desire.
M W The poison of desire, or love, which harms
devotion to Buddha.
The raksasi, or female demon,
of desire,
Semen ; also the passion of desire which
fertilizes evil fruit.
mm The strong attachment of love ; the
bondage of desire. From this bond of love also
arises pity ^ which is fundamental to Buddhism.
There is also j | ^ ^ bondage to rebirth and
mortality by love of life, and to be rid of this love
is essential to deliverance. | | ^ The delusion
of love for and attachment to the transient and
perishing.
Love for Buddha-truth ; the method of
The river of desire in which men are
drowned.
Thirteen strokes
402
The cocoon of desire spun about beings
as a silkworm spins a cocoon about itself.
^ Tr Emotional behaviour, or the emotions of
desire, as contrasted with ^ ;ff rational behaviour.
Attachment or love growing from thinking
ot others, ^so, attachment to things ^ and attach-
ment to false views ^ ; also emotional and
rational,
5^, pn Loving speech ; the words of love of a
bodhisattva.
^ BUB Talk of love or desire, which gives rise
to improper conversation.
- - ^ ^ ^ The heaven of lovely form in the
desire-realm, but said to be above the devalokas :
ci. sudr& ^ ffl.
® i
ii. ' wheel of desire which turns men into
tne SIX paths of transmigration.
The demon of desire.
To spoil, hurt, damage. I Ifr To snoil
subject and destroy (the passions). '
r«tr respect. | ^ Eeverence and love :
reverent love. | g The field of reverence, i.e.
worship and support of the Buddha, Dharma, and
bamgha as a means to obtain blessing. I |t Vandani
paying reverence, worship. ' ® ’
New, newly, just, opposite of ^ old. I
One who has newly been admitted ; a novice. f
The new year of the monks, beginning on the dS
newly resolved on becoming a Buddhist, or on any
melhSs of .“f Old and new
rNSSfsSa“‘f*- '■®- “■* “V”-'
^ ^ ^ 1 I ^ i Mi ■
I m Presents of tea, fruit, etc., bmukt to a
monastery, or offered to a new arrival ®
Dark, dim, gloom, dull; secret, hidden.
1 m Dark, ignorant. | g || ; | ^ ; |
etc. A charlatan who teaches intuitional meditation
differently from the methods of that school ; an
ignorant preceptor.
A>v-
^ Meet, assemble, collect, associate, unite ;
assembly, company ; communicate ; comprehend'
skilled in, can, will ; a time, moment. [=;§§ —
To unite the three vehicles in one, as in the Lotus
sutra. I fr The lower, or junior members of an
assembly, or company., | To comprehend,
understand ; to meet with. | ^ The manners,
customs, or rules of an assenibh', or eoinimmity.
I To assemble and explaiirthe meanimr • to
comprehend and explain. | % To a.ssemble the
conununity, or company ; to meet all. j To
compare and adjust ; compound ; bring into agree-
ment ; solve and unify conflicting ideas.
iti2 Brambles, spinous ; painful, grievous • to floo' •
clear up ; the Ch‘u state. \ fl ^ King of the
grievous river, the second of the ten rulers of
Hades.
Eafters.
aspen, poplar, arbutus; svphilis.
|_ ^ AVillow branches, or twigs, used as 'danta-
kastha, i.e. for cleansing the teeth by chewiim or
rubbing. | fp ||| ^ Kuan-yin with the willow-
branch, j 31 Willow loaves, e.g. yellow willow
leaves given to a child as golden leaves to .stop
Its crying a parallel to the Buddha’s opportune
methods of teaching.
■"4- ^ mountain in the south-east
part of Ceylon, now called Adam’s Peak ; the island
SribuS7 I-? ^ philosophical discour^
attributed to Sakyamum as delivered on the Laiika
mountain in Ceylon. It may have been compo.sed
m the fourth or fifth century a.d. ; it “ represents
the Sankhya,_ Pasupata and other Hindu schr.oLs
but _is_ conscious of the growing resemblance <if
SS’-EIic?Tr“i° and tries to
e. plam It , Eliot. There have been four translations
DharinaraLsa between
412-433, which no longer exists ; the second was bv
Gupabhadra m 443, called W ^ M ^ ^ W W »
ijvw «n ‘isfnn"'* ■>}• StsSnanaa
m700 704, caUed S A @ 7 chiian. There
403
THIRTEEN- STROKES
are many treatises and commentaries on it, by
Fa-hsien and otters. See Studies in the Lahkavaidra
Sutra by Suzuki and his translation of it. This
was the sutra allowed by Bodhidharma, and is the
recognized text of the Ch'an (Zen) School. There
are numerous treatises on it. | fg Surangama-
sutra, a Tantric work tr. by Paramiti in 705 ;
V. I 1 I ; there are many treatises under
both titles.
Highest point, apex ; utmost, ultimate, extreme,
the limit, finality ; reaching to. I ^ The highest
stage of enlightenment, that of Buddha. ] if! 5^
Pure heaven of utmost light, the highest of the
second dhyana heavens of the form-world ; the first
to be re-formed after a universal destruction and in
it Brahma and devas come into existence ; also
I ^ ^ 5 ? Abhasvara. | # The stage of
utmost joy, the first of the ten stages -f- of the
bodhisattva. | Reaching the ground ; utmost ;
fundamental principle ; the highest of all, i.e. Buddha.
I ^ Of utmost beauty, wonder, or mystery. |
The highest revered one, Buddha, j An atom,
especially as a mental concept, in contrast with
a material atom which has a centre
and the six directions, an actual but imperceptible
atom ; seven atoms make a ^ molecule, the
smallest perceptible aggregation, called an anu \^
or PI the perceptibility is ascribed to the deva-eye
rather than to the human eye. There is much dis-
putation as to whether the ultimate atom has real '
existence or not, whether it is eternal and immutable .
and so on | ^ The highest fruit, perfect Buddha-
enlightenment \ M Sukhavati, highest joy,
name oi the Pure .Ijand of Amitabha in the West,
also called | 1 iS: ^ the world of utmost joy.
I tli! ® Pratapaua ; Mahiltapaua ; the hottest
hell, the seventh of the eight hells, 1 ^
The smallest perceptible particle into which matter
can be divided, an atom. | The highest saint,
Buddha. ] )J§ The oldest monk in orders. | ^
Utmost, ultimate, final point ; .reaching to. [ §
Profound enlightenment, utmost awareness, j ^
Utmost c[uiescenee, or mental repose ; meditation,
trance. | f|t 0 J-ifj The stage in which the bodhi-
sattva has overcome his worst difficulties, the fifth
.stage.
Karman, Karma, '' action, work, deed ;
moral duty “ product, result, effect.'^ M. W. .
The doctrine of the act ; deeds and their effects
on the character, especially in their relation to
succeeding forms of transmigration. The H M
are thought, word, and deed, each as good, bad, or
indifferent. .Karma from former lives is [, from
present conduct 51 1 - Karma is moral action
which causes future retribution, and either good or
evil transmigration. It is also that moral kernel
in each being which survives death for further rebirth
or metempsychosis. There are categories of 2, 3, 4,
6, and 10 ; the 7^ [are rebirth in the hells,
or as animals, hungry ghosts, men, devas, or asiiras :
^ The power of karma to produce good and
evil fruit.
It M The constraints of karma ; i.e. restricted
conditions now as resulting from previous lives.
^ J 5 C That which is received as the result of
former karmaic conduct, e.g. long or short life, etc.
bad karma.
The deed as cause ; the cause of good or
Karma defilement.
Karma-reward ; the retribution of karma,
good or evil. | [ ^ The body of karmaic-retribution,
especially that assmned by a bodhisattva to accord
with the conditions of those he seeks to save.
Karma-dirt, the defilement or remains of
evil karma.
The karma of heaven, i.e. the natural
inevitable law of cause and effect.
Life, long or short, as determined by
previous karma.
. Tr ' .1 -t.:.' . i ». •> ,
Karma-shadow, karma dogging one’s steps
like a shadow.
H ^ The nature of karma, its essential being ;
idem I
fl^ Karmaic distress ; karma and distress.
The infl.uence of karma ; caused by karma.
Eeality of karma, idem If
MM The fruit of karma, conditions of rebirth
depending on previous karmaic conduct.
THIRTEEN STROKES
Vatsara, a year ; cf. J® 19 strokes,
hells,
The vast, deep ocean of (evil) karma.
•K The fires of evil karma ; the fires of the
The field of karma ; the life in which the
seeds of future harvest are sown.
Illness as the result of previous karma.
* ffi, Action, activity, the karmaic, the condition
of karmaic action. The first of the three of the
Awakening of Faith, when mental activity is stirred
to action by unenlightenment.
The scales of karma, in which good and
evil are weighed by the rulers of Hades.
Karmabija i karina-seed which springs up
m happy or in suffering rebirth.
^ ^ The record, or account book, kept by the
rulers of Hades, recording the deeds of all sentient
beings.
^ ITO The bond of karma ; karma and the bond
(of the passions).
The net of karma which entangles beings
in the sufferings of rebirth.
Karma-cause, karma-circumstance, con-
dition resulting from karma.
karma.
Harma-bonds j the binding power of
Karma-cords, the bonds of karma.
^ ^ Karma-bonds; karma-fetters.
The suffering state of karma-bondage.
^ ^ The noose of karma which entangles in
transmigration.
^ ^ Karmaic suffering.
Karmasthana ; a place for working, of
business, etc. ; the place, or condition, in which
the mind is maintained in meditation ; by inference,
the Pure Land, etc.
^ 'fT Deeds,
actions ; , karma deeds,
action which influences future rebirth.
moral
^ “Activity-consciousness in the sense that
through the agency of ignorance an unenlightened
mind begins to be disturbed (or awakened).’’ Sii^uki’s
Aivahening of Faith, 76.
a robber.
Robber-karma ; evil karma harms as does
- The wheel of karma which turns ineii into
the six paths of transmigration.
Supernatural powers obtained from former
karma ; idem ^ L
_ The way of karma,
gods who watch over men’s deeds.
all karma<
Karma-mirror, that kept in Hades reveals
^ ^ Karma varana ; the screen, or hindrance
of past karma, hindering the attainment of bodh
I I W A symbol indicating the cutting away c
all karmaic hindrances by the sword of wisdom
Karma-wind : (1) the fierce wind of ev
karma and the wind from the hells, at the end <
the age ; (2) karma as wind blowing a person int
good or evil rebirth.
existence,
Karma as , nutritive basis for succeeding
A remnant of karma after the six paths
of existence, v. ^ •
^1^ Karma-maras, the demons who
karma which hinders and harms goodness.
or
I abolish, defame.
temple, hall, palace ; rearguard.
rJ The warden of a temple.
S ; death
1 ^ Jorrect, ^act, arule. | || Candl, or Cundi •
also p ; II-. (1) Brahmanic mythology
(^j 111 uiiiiia identified With ^ ® ^ or ^
Queen of Heaven. She is represented with thrw
eyes and eighteen arms ; also as a form of Kuan-yin
rafwtfT-^“’' « Pe Cundi, a
his* hst ^akyamuni accepted
THIRTEElSr STEOKES
P<5PaT.'r7 ’ extinction of reincarnation and
escape irom suffering.
After the Nirvana, after the Buddha’s
nfZ v^i file name and the expulsion
oi a monk who has committed a grievous sin without
repentance.
a^i'nrr,^ ■ I^^owledge, or wisdom, of the third
axiom, nirodha or the extinction of sulfering.
ISref^ Nirvana as the fruit of extinction (of
l-s]^ Universal. | ^ A name of ManjuOTl, v. 3i^.
'/§ The class of beings produced by moisture, such
as fish, etc. v. 0 ^
Spring, source, origin, /ows et origo. I Iff
The very begimiing, source, or basis.
tT,.— distinguish, exterminate, destroy; a tr. of
Nirodha, suppression, annihilation ; ' of Nirvana
blown out, extinguished, dead, perfect rest, highest
ielicity, etc.^; and of Nivrtti, cessation, disappearance.
Nirodha is the third of the four axioms : ^
pain, its focussing, its cessation (or cure), the way
or such cure. Various ideas are expressed as to the
meaning of j^, i.e. annihilation or extinction of
existence; or of rebirth and mortal existence ; or
ot the passions as the cause of pain ; and it is the
two latter views which generaliy prevail ; cf As
10 strokes. ' > •
The sariivarta-kalpa of world-destruction,
lx- .. karma of nirodha, the karma
resulting from the extinction of suffering, i.e. nirvapa.
•^x-^ unconditioned dharma, the ultimate
inertia from which all forms come, the noumenal
source of all phenomena. | ( The knowledge
or wisdom of the dogma of extinction (of passion
and reincarnation) ; one of the /\ ^ q v I | I U7
One of the A the endurance and pLienc"^
associated with the last. J | ^ The realm of
tile absolute, of perfect quiescence.
The principle or law of CxXtinction, i.e.
One of the fg ^ four sick or faulty
ways of seefang perfection, the Hinayana method
of endeavouring to extinguish all perturbing passions
so that nothing of them remains.
nirvana.
^ ^ x 4 sainadhi in which there is
complete extinction of sensation and thought ; one
of the highest forms of kenosis, resulting from con-
centration.
TV 4r-i arena where the extinction
(ot the passions) is attained ; the place of perfect
repose, or nirvana.
, ^ also called I *
and I ^ H fe. ' ^
^ ^0 Extinction, as when the present passes
into the past. Also, the absolute, unconditioned
aspect of bhutatathata.
To destroy one’s seed of Buddhahood.
nf 4. extinguishing karma, or the
blotting out of the name of a monk and his expulsion.
- . - . - idem 1 ^ j | ^ ii The freedom
or supernatural power of the wisdom attained in
nirvana, or perfect passivity.
Kxj-. pvu The contemplation of extinction : the
d^truction of ignorance is followed by the annihilation
ot karma, of birth, old age, and death.
THIRTEEN STROKES
406
PP Mrodha'aryasa the third of the four
dogmas, the extiiictiou of suffering, which is rooted
in reincarnation, v. pg |§ .
Extinction of suffering and the way of
extinction, nirodha and marga ; y. supra.
svi To shine, illumine; to superintend; a dis-
patch, pass ; as, according to. | ^ The shining
mystic purity of Buddha, or the bhutatathata,
I ^ The manager of affairs in a monastery. |
A notice board, especially allotting seats. | ^
To shine upon and behold ; to survey ; to enlighten.
I ^ To look at oneself in a mirror, forbidden
to monks except for specified reasons.
Jf U To simmer, fry. | To fry cakes.
^ To boil, cook. | Like boiling sand for
food.
ISB
Light, bright, splendid, prosperous. | 31
The river Hiranyavati, see p ,
Smoke, tobacco, opium, j ^ A smoke cover,
i.e. a cloud of incense.
Warm, idem 1 The first of the O Jfl
ff {i J fke stage in which dialectic processes are
left behind and the mind dwells only on the four
dogmas and the sixteen disciplines.
M To heat ; a pot. | fit ^ # Of Bodhisattva,
V.
V . , ca * ' V ■ ■ ■
■a
To dry by the fire. | ^ Bbiksu, v.
To forge metal, work upon, calcine. j ^
To burn up the hair of a novice, male or female.
Trouble, annoyance, perplexity.
Sfi Kle&, '' pain, affliction, distress,” “ care,
trouble” (M. W.). The Chinese tr. is similar, distress,
worry, trouble, and whatever causes them. Keith
interprets Mesa, by ‘‘ infection ”, contamination ”,
'' defilement The Chinese intp. is the delusions,
trials, or temptations of the passions and of ignorance
which disturb and distress the mind ; also in brief
as the three poisons ^ 0|| Jg desire, detestation,
and delusion. There is a division into the six
fundamental j | , or afflictions, v. below, and the
twenty which result or follow them ; and there are
other dual divisions. The six are : ^
and ^ ^ desire, detestation, delusion, pride, doubt,
and evil views, which last are the false views of a
permanent ego, etc. The ten | | are the first five,
and the sixth subdivided into five. | |, like Mesa,
implies moral affliction or distress, trial, temptation,
tempting, sin. Cf.
, fii ' ^ ^ The passions, or moral
afflictions, are bodhi, i.e. the one is included in the
other; it is a Tdeii-C'ai term, and said to be the
highest expression of Mahayana thought ; cf. f!fj.
1 ^ The forest of moral affliction.
fl^ The suffering arising out of the
working of the passions, Av-hich produce good or evil
karma, which in turn results in a happy or suffering
lot in one of the three realms, and again from the
lot of suffering (or mortality) arises the karma of the
passions ; also known as ^ ^ H H
fi * The ice of moral affliction, i.e. its
congealing, chilling inflnence on bodhi.
iM The soil or mud of moral affliction,
out of which grows the lotus of enlightenment.
i II
overwhelms all beings.
m
The river of moral affliction AA^hich
gs
The ocean 'of moral affliction which
engulfs all beings.
m ®
M 11 m The impurity, or defiling nature of
the passions, one of the fi.A'e
The disease of moral affliction.
The obstruction of temptation, or
defilement, to entrance into nirvana peace by per-
turbing the mind.
IM The habit or influence of the passions
ajfter they have been cut off.
Wt The faggots of passion, Avliich
burnt up by the fire of AA’isdom.
are
■ 407
THIRTEEN STROKES
t
i
"j
i'
I
I
4'K
IS! The store of moral affliction, or defile-
ment, contained in the five ■ft q.v.
li|)c Temptation, or passion, as a thief
injuring the spiritual nature.
The way of temptation, or passion,
in producing bad karma.
S 4‘i
R ll
or allurements.
The army of temptations, tempters,
Auspicious ; a jade token. J Auspicious
image, especially the first image of Sakyamuni made
of sandalwood and attributed to^Udayana, king
of KausambI, a contemporary of Sakyamuni. cF.
W ^ IG. 5. 1 ^ Auspicious response, the name
of the^ Udmnbara flower, v. ® . | Auspicious,
auspicious sign, or aspect.
A lute ; massive. \ | ; | :^ The stone
of which the throne of ®j PJ ^ q.v. consists.
j® 1% The barrier of temptation, passion>
or defilement, which obstructs the attainment of the
nirvaiia-inincL
^ Tlie remnants of illusion after it lias
been cut off in tlie realms of desire, form, and form-
juusi-re
01 ge
' 5 a oeauiiiui stone ; excellences,
lessness — a Hinayana term.
aM 1 M IMi Tlie mara of the passions who troubles
mind and body ; the tempter ; cf. jg.
, W 8 The basket of the troiiblers, i.e. the
passions.
Yandana, obeisance, worship, v.
Tablets, records. 5 ® j A monk’s certificate,
useful to a wandering or travelling monk.
A gelded bull, an ox ; a creature half man,
half leopard. | ^ A eunuch by castration, cf.
panrhaka. | v. | fi vifm. ' [ ^ Khanda,
a piece, fragment, portion, section, chapter; a
collection ; the rules, monastic rules ; also used
for skandha, v. There are categories of eight,
and twenty subjective divisions for the eight, v.
the Abhidhanna A 1 | gt B.N. 1273. | ;
I 1^ (M) Kanthaka, name of the steed on which
Sak3-amuni rode away from home. | Gan-
dharva, v. |g. | Ghanta, also | fH ; ( ;
I li; 1 ii; abell, gong, or any similar resonant
article. | !?£ Skandha, v. ^ ; ] | ^ ; [ j ;
I I ef ; I Gandhara ; v. |g. | |^‘ pg
Palace eunuchs.
^ Coral j A sacrificial grain ~ vessel ;
described as a precious stone.
virtues ; translit. yu, yo, | ^ Yugaiiidhara,
the first of the seven concentric circles arouncl
Meru. j p Yoga ; also 1 ^ ; a yoke,
yoldng, union, especially an ecstatic union of the
individual soul with a divine being, or spirit, also
of the individual soul with the universal soul. The
method requires the mutual response or relation of
3> s-Jid ;||| ; i.e. (1) state, or environment,
referred to mind ; (2) action, or mode of practice ;
(3) right principle; (4) results in enlightenment;
(6) motivity, i.e. practical application in saving
others. Also the mutual relation of hand, mouth,
and mind referring to manifestation, incantation,
and mental operation; these are known as j fu H
the three esoteric (means) of Yoga. The older practice
of meditation as a means of obtaining spiritual or
magical pow'er was distorted in Tantrism to exorcism,
sorcery, and juggling in general. [ ^ ^ The Yoga-
cara, _ Vijnanavada, Tantric, or esoteric sect. The
principles of Yoga are accredited to Patafijali in
the second century b.c., kter founded as a school
in Buddhism by Asanga, fourth centurj" a.d. Of.
iz Hsuau-tsang became a disciple and advocate
of tliis scliool. \ p m; I ® ^ Yogacara,
a teacher, or master of magic, or of this school.
( fin ® fill IIJ Yogacaryabhumi-^astra, the work
of Asanga, said to have been dictated to him in or
from the Tusita heaven by Maitreya, tr. by Hsiian-
tsang, is the foundation text of this school, on
which there are numerous treatises, the | | | J 1
# being a coimnentary on it by Jinaputra, tr. by
Hsiian-tsang. [ | ; | j |j5 Yogin, one
who practises yoga.
m Suitable, adequate, equal to ; to bear, under-
take; ought; proper; to regard as, as ; to pawn,
put in place of; at, in the future. | fif]
According to its place, or application, wonderful or
effective ; e.g. poison as poison, medicine as medicine.
I ^ That which is to come, the future, the future
life, etc. I ^ According to condition, position,
duty, etc. | ^ To suit the capacity or ability,
i.e. of hearers, as did the Buddha ; to avail oneself
THIRTEEN STROKES
of an opportunity. [ ^ Those hearers of the
Lotus who were adaptable to its teaching, and
received it ; one of the Hg ^ q.v. [ In the
sun, in the light. | ^ The present body, or person ;
the body before you, or in question ; in body, or
person. | ® fill S idem ^ ^ Corporeal entities
are unreal, for they disintegrate.
0*^ Glance ; lustrous ; ^ translit. sa. | ^ Sami,
a kind of acacia. [ 0 Sainaka, a bodhisattva born
to a blind couple, clad in deerskin, slain by the king
in hunting, restored to life and to his blind parents
by the gods.
5^ A stone tablet, or monument.
m Sickness, pain ; diarrhoea. | ll|g. Arogya,
freedom from sickness, healthy ; a greeting from
a superior monk, Are you well ? or Be you well !
Broken, fragments. | ^ Relics of
a cremated body.
Numb. I ^ Pippala, the peepul tree.
Ficus religiosa, v.
Moha, ^ ‘ unconsciousness,’ ’ ' ^ delusion,’ ’ ‘ ' per-
plexity,” “ignorance, folly,” “infatuation,” etc.
M. W. Also, Miidha. In Chinese it is silly, foolish,
daft, stupid. It is intp. by PJ unenlightened,
i.e. misled by appearances, taking the seeming for
real ; from this unenlightened condition arises
every kind of klesa, i.e. affliction or defilement by
the passions, etc. It is one of the three poisons,
desire, dislike, delusion. | ^ The messenger,
lictor, or affliction of unenlightenment. 1 jL ; j *7“
The common, unenlightened people. [ The klesa
of moha, held in unenlightenment. 1 ^ The samadhi
of ignorance, i.e. without mystic insight. | ifj* An
unenlightened mind, ignorance darkening the mind.
1 ^ Unenlightened and deluded, ignorant of the
right way of seeing life and phenomena. | ^
Ignorance and desire, or unenlightened desire, igno-
rance being father, desire mother, which produce all
affliction and evil karma. | ^ Ignorance and
pride, or ignorant pride. | ^ The poison of igno-
rance, or delusion, one of the three poisons. | yK
The turbid waters of ignorance ; also to drink
the water of delusion. | ^ The lamp of
delusion, attracting the unenlightened as a lamp
does the moth. | ^ Deluded dogs, i.e. the
Hinayana sravakas and pratyeka-buddhas. j
The deluded monkey seizing the reflection of the
moon in the water, e.g. unenlightened men who
take the seeming for the real. | ^ Unenlightened
and led astray. | H The net of delusion, or igno-
rance. 1 H The bond of unenlightenment. [
The darkness of the unenlightened condition.
^ Amicable, friendly. |p | Concord, harmony.
in Saya, asleep ; sleep ; say, to sleep. j Jg
idem ; also Middha, drowsiness, torpor, sloth.
1 Wi The lust for sleep, physical and spiritual,
hence | gg ^ sleep, drowsiness, or sloth as a
hindrance to progress.
Prohibitions, to forbid, prohibit. | Prohi-
bitions, commandments, especially the Vinaya as
containing the laws and regulations of Bndclhism.
I The Vidyadharapitaka, or Dliaranipitaka,
the canon of dharaiiis, a later addition to the Tripi-
taka.
To petition, report, request, beg ; to receive
(from above) ; endowment. | Jir To be fully
ordained, i.e. receive all the commandments. |
To receive the Buddha’s teaching.
Thick-set as growing grain, dense. j A
dense forest, e.g. the passions, etc.
Tares, weeds. | Lazy monks, cumberers
of the ground. | tares, weeds, only fit to be
ploughed up.
^ Guha. A cave. | “ Within^ the cave,”
the assembly of the elder disciples, after Sakyainuni's
death, in the cave near Magadha, when, according
to tradition, Kafyapa presided over the compiling
of the Tripitaka ; while at the same time the |
disciples “ without the cave ” compiled another canon
known as the g£ Paheapitaka. To tliis separation
is ascribed, without evidence, the formation of the
two schools of the _L ;J| ^ Mahasthavirah anil
iz ^ ^ Mahasaughikah.
3^ Rustle, move, rush ; translit. s, \ 0^ ^
fsi IX ? Siinurisvara, ancient capital of Langala,
in the Punjab. | flj ? Suri, an ancient kingdo}n
to the west of Kaehgar, peopled by Turks (a.d.
EiteL I | ^ Surl, or Surfi, {listilled Iif|Uor.
I J# ^ Stupa, a tumulus, or !)uilding over
V. I fij Pj: Susvagata, most wt‘lconie (a
greeting). j ^ M ^ Srota-apanna, one
who has entered the stream, of t!ie holy life, ef. ^
and A i ® p Sutrisna, Satrustia,
Osruslina, Ura-tepe, “ an ancient city in Turkestan
between Kojend and Samarcand.” EiteL
409
THIRTEEN STROKES
To stand, erect, ' upright. | ^ The
antgoS
o..ri r ;i J ^ ^ propound a thesis
to difficulties ^
j'~, threads of beads or gems which hang
ceremonial square cap!
I fS or ^ g A sutra, or sutras.
M A warp, that which runs lengthwise ; to pass
through or by, past ; to manage, regulate ; laws
canons, classics. Skt. Sutras ; threads, threaded
together, classical works. Also called ^ land I*,
riie sutras in the Tripitaka are the sermons attributed
to the Buddha ; the other two divisions are the
Wn^a, and sir the sastras, or Abhidharma ; cf.
(Tini ■ sutra begins with the words ixi
Thus did I hear ”, indicating that it contains the
words of Sakyamuni.
S H-
pitaka.
The discourses of Buddha, the sutra-
Intoning the sutras.
„ A pagoda containing the scriptures as
relics of the Buddha, or having verses on or in the
building material.
TK The sutra school, any school which bases
rts doctrines on the sutras, e.g. the T‘ien-t‘ai, or
Hua-yen, in contrast to schools based on the sastras,
or philosophical discourses.
One who collected or collects the sutras,
especially j^anda, who according to tradition re-
corded the first Buddhist sutras.
A teacher of the sutras, or canon in general.
bHB Sutras, Vinaya, Abhidharma sastras,
the three divisions of the Buddhist canon.
>l>Tt ijX Sutras and commandments ; the sutras
and morality, or discipline. The commandments
found in the sutras. The commandments regarded
as permanent and fundamental.
A copier of classical works ; also called
I
The teaclimg of the sutras, cf. | g 3 ^.
Tke doctrines of the sutras as spoken
by the Buddha.
To pass thrPugli life; also a copier of
classical works.
A walking bookcase.
1 = 1 ] A case for the scriptures, bookcase or box
also I II et al
a learned monk.
^ One who expomids the sutras and sastras *
one who keeps the teaching of the Lotus sutra.
The siitra-pitaka.
mfr To walk about when meditating to prevent
sleepiness ; also as exercise to keep in health ;
the cankramana was a place for such exercise, e.g*
a cloister, a corridor. ’
The garment with sutras in which the
dead were dressed, so called because it had quotations
from the sutras written on it ; also j ^
- BfiS The sutras and sastras.
sects).
Sutras and regulations (of the esoteric
1. The doctrines of the sfitras.
Sautrantika, an important Hinayana
T- ’• doctrine on the sutras alone,
cf. Iveith, 151, et al.
To set up, place, arrange; set aside, buy.
To reply by ignoring a question.
That which is blameworthy and brings about
bad karma ; entangled in the net of wrong-doing *
™;crime. 1 ^ The filth of sin, moral defilement!
I m The retribution of sin, its punishment in suifer-
1 ^. A sinful nature; the nature of sin.
I ^ Sin and evil. | The root of sin, i.e. iinen-
hghtemnent or ignorance. [ || That which sin
does^its karma, producing subsequent suffering.
I fS Sinfulness and blessedness. | ^ ^ 4 :
Sinfulness and blessedness have no lord, or governor.
THIRTEEN STROKES
410
i.e. we induce them ourselves. [ ff Sinful acts,
or conduct. | ^ The veil, or barrier of sin, which
hinders the obtaining of good karma, and the obedient
hearing of the truth.
A flock of sheep, herd, multitude, the flock,
crowd, all. | All that exists. | ^ All the
living, especially all living, conscious beings. | ^
All the shoots, sprouts, or immature things, i.e. all
the hving as ignorant and undeveloped, j ^ All
the deluded ; all delusions. | All classes of
living beings, especially the sentient.
The right ; proper, righteous ; loyal ; piAlic-
spirited, public ; meaning, significance. It is used
for the Skt. Artha, object, purpose, meaning, etc. ;
also for abhidheya. 1 Meaning and rules, or
method, abbrev. for yfi ^ | q.v. 1 ^ Meaning
and aim. | ^ I-ching, a.b. 635-713, the famous
monk who in 671 set out by the sea-route for India,
where he remained for over twenty years, spending
half this period in the Nalanda monastery. He
returned to China in 695, was received with much
honour, brought back some four hundred works, tr.
with Siksananda the Avatamsaka-sutra, later tr. many
other works and left a valuable account of his travels
and life in India, died aged 79. 1 ^ Unobstructed
knowledge of the meaning, or the truth ; complete
knowledge. [ ^ Meaning and comments on or
explanations. | ^ Truth, meaning ; meaning and
form, truth and its aspect. | ^ One of the seven
powers of reasoning, or discourse of a bodhisattva,
that on the things that are profitable to the attain-
ment of nirvana. ] ^ The path of truth, the
right direction, or objective. | The gate of
righteousness ; the schools, or sects of the meaning
or truth of Buddhism. | pg ^ jg Truth dharai^i, the
power of the bodhisattva to retain all truth he hears.
3G. Arya ; sadhu ; a sage ; wise and good ;
upright, or correct in all his character ; sacred, holy,
saintly. The | A. opposite of the JU A
common, or unenlightened man.
The holy lord, deva of devas,
i.e. Buddha ; also | ^ ® the holy lion-lord.
ME ^|Jj The holy rsi, Buddha.
The holy position, the holy life of
Buddhism.
^ IJV Holy offerings, or those made to the saints,
especially to the Triratna.
monk, the image in the monks’
assembly room ; in Mahayana that of Manju&i, in
Hinayana that of Kasyapa, or Siibhuti, etc.
The saintly appearance, i.e. an image of
Buddha.
ME The sacred canon, or holy classics, the
Tripitaka.
3E. K Me JPx The deva, or devas, of the sacred
treasury of precious things (who bestows them on the
living).
The holy honoured one, Buddha.
M ^ The holy lion, Buddha.
^E The holy mind, that of Buddha.
^E The holy nature, according to the Abhi-
dharma-ko& ^|L ^ of the passionless life ;
according to the Vijnanamatrasiddhi Pg ||| I'fl, of
enlightemnent and wisdom. | ft ^ ^ The life
of hoHness apart or distinguished from the life of
common unenlightened people.
^ JKS The influence of Buddha ; the response
of the Buddhas, or saints.
^ ^ Aryadeva, or Devabodhisattva, a
native of Ceylon and disciple of Nagarjuna, famous
for his writings and discussions.
m me The teaching of the sage, or holy one ;
holy teaching. | fS: g The argument or evidence
of authority in logic, i.e. that of the sacred books.
mij
Aryadesa, the holy land, India ; the land
of the sage, Buddha.
§E ^ Holy enlightenment ; or the enlightenment
of saints.
jfp 7
^ Arya-jSana ; the wisdom of Buddbu, or
the saints, or sages ; the wisdom which is above all
particularization, i.e. that of transcendental truth.
3G. The holy fruit, or fruit of the saintly life,
i.e. bodhi, nirvana.
4rXi
m m The holy law of Buddha
teaching of the saints, or sages.
THIETEEH STROKES
the law or
^ ^ The schools of Buddhism and the Pure-land
bchool, cf. I
^ f S Holy happiness, that of Buddhism, in
contrast with % » that of Brahma and Brahmanism.
m f
— — I toly seed, i.e. the community of
monks 5 (2) that which produces the discipline of the
saints, or monastic community.
^ The holy jala, or net, of Buddha’s teaching
which gathers all into the truth.
SB
^ Holy conditions of, or aids to the holy life.
^ ^ Arya, holy or saintly one ; one who has
started on the path to nirvana ; holiness.
^ Bfl The womb of holiness which enfolds and
develops the bodhisattva, i.e. the = R •gfc three
excellent positions attained in the + -ffc +
and + M 1^. 1 ix, T ^
^ The holy multitude, all the saints. | %
j 3] Amitabha’s saintly host come to welcome at
death those who call upon him.
The holy bodhisattva life of ^ ^
the (monastic) commandments, meditation and
wisdom.
SB
B Holy words ; the words of a saint, or sage ;
the correct words of Buddhism.
^ RP Aryabhasa. Sacred speech, language,
words, or sayings ; Sanskrit.
_ ^ The sacred principles or dogmas, or those
of the saints, or sages ; especially the four noble
truths, cf. Bg I |.
SB
- The holy way. Buddhism ; the way of the
saints, or sages; also the noble eightfold path. | ^ pg
The ordinary schools of the way of holiness by the
processes of devotion, in contrast with immediate
salvation by faith in Amitabha.
BB
■ - . fl" 0 ,
The saintly spirits (of the dead).
The belly. | i|. Within the belly, the heart,
womb, unborn child, etc.
The waist, middle. | ^ A skirt, “ shorts,”
etc. [ 6 A white, or undyed, sash worn in mourning.
Strongly smelling vegetables, e.g. onions, garlic,
leeks, etc., forbidden to Buddhist vegetarians ; any
non- vegetarian food. | 9^ Strong or peppery
vegetables, or foods. | Jg Non-vegetarian foods
and wine.
M The rambling, or creeping bean. | 0 Creepers,
trailers, chnging vines, etc., i.e. the afflicting passions ;
troublesome people; talk, words (so used by the
Intuitional School). | nj ^ Karma, v. ‘ I m
Kaya, body, v.
^ Falling leaves ; to fall, drop, descend, settle ;
transht. la, na. | 3^ A lakh, 100,000, v. | ii£:
5? LaksmI, the goddess of fortune, of good auspices,
etc. 1 ^ A humbug, trickster, impostor, deceiver
1 Naraka, heU, v. | ^ To cut off the
hair of the head, shave, become a monk. | ^
I Ife To shave the head and dye the clothing,
i.e. to dye grey the normal white Indian garment ;
to become a monk.
Inter, bury. |
deceased to the grave.
To escort the
M Pattra ; Parna ; leaf, leaves. | ^ A leaf-
hat, or cover made of leaves. | :ic SS "1^ A form of
Kuan-yin clad in leaves to represent the 84,000 merits.
^ To manifest, display, publish, fix; inter-
changed with In a Buddhist sense it is used
for attachment to anything, e.g. the attachment
of love, desire, greed, etc. [ ^5* The mind of attach-
ment, or attached. | The attachment of thought,
or desire. ( ^ Attachment to the ego, or idea of
a permanent self. | Attachment to bliss, or
pleasure regarded as real and permanent. [
Attachment to things ; attachment and its object.
I ^ ^ ^ To wear clothes and eat food, i.e. the
common things of life.
Myriad, 10,000; all. | /\ ^ fh ^ The
18,000 easterly worlds lighted by the ray from
the Buddha’s brows, v. Lotus sutra. | ^ All
THIKTEEN STKOKES
412
goodness, all good works. | All realms, all
regions. | ^ The sanvastika also styled
^rivatsa-laksana, the mark on the breast of Visnn,
a particular curl of hair on the breast ; the
lightning ; a sun symbol; a sign of all power
over evil and all favour to the good ; a sign
shown on the Buddha’s breast. One of the marks
on a Buddha’s feet. | All things, everything
that has noumenal or phenomenal existence.
I ™ The absolute in everything ; the
ultimate reality behind everything. | — ■ ijj*
Myriad things but one mind ; all things as noumenal.
i % All things. 1 All procedures, all actions,
all disciplines, or modes of salvation.
To roar, call, cry, scream ; sign, mark, designa-
tion. 1 Pij* ill §1 Kaurava ; the hell of wailing.
a Buddha who succeeds a Buddha, as Maitreya is
to succeed Sakyamuni. j pg ; J ; | [ ^ (ii)
Potala ; Potalaka. (1) A sea-port on the Indus,
the rrardXa of the ancients, identified by some with
Thattha, said to be the ancient home of Sakyamuiii’s
ancestors. (2) A mountain south-east of Malakuta,
reputed as the home of Avalokitesvara. (3) The island
of Pootoo, east of Ningpo, the Kuan-yin centre.
(4) The Lhasa Potala in Tibet; the seat of the
Dalai Lama, ' an incarnation of Avalokitesvara ;
cf. ^ ; also written | fB (or Ml il ^ (^) ;
^ ns m M-
Mirage ; sea-serpent ; frog,
palace, cf.
A mirage
To unloose, let go, release, untie, disentangle,
explain, expound ; intp, by moksa, mukti, vimoksa,
vimiikti, cf. | 1^.
^ ^ ^ a Sarva-ruta-
kausalya, supernatural power of interpreting ail the
language of all beings.
A moth, \ M 'M. iK Like a moth flying
into the lamp — ^is man after his pleasures.
A skirt. Nivasana, cf. a kind of garment,
especially an under garment.
To dress, make up, pretend, pack, load, store ;
a fashion. | To dress an image. | ^ To put
incense into a censer.
To patch, repair, restore ; tonic ; translit. pu,
po, cf. I {Jfp H Pudgala, infra.
I fij ^ V. g ; intp. by Purna. 1 #11^ Purva,
in Purva-videha, the eastern continent. | fg ^
Potaraka, Potala, infra. | Pusya, the asterism,
iS Puspa, a flower, a bloom, v. ;jji.
! # t&H II Pudgala, “ the body, matter ; the soul,
personal identity ” (M. W.) ; intp. by man, men, human
being, and ^ all the living ; also by ^ direc-
tion, or transmigration ; and % the sentient, v.
i ^ S (or gg) Paustika, promoting advance-
ment, invigorating, protective. | ^ fp Purusa, man
collectively or individually ” ; '' Man personified ” ;
‘‘ the Soul of the universe ” (M. W.) ; intp. by ^ ^
and A ; y- ^ ; also the first form of the masculine
gender ; (2) purusam
(3) purusena
fp ^ ; (4) purusaya | | {'p ; (5) purusat
! I ip M l (^) purusasya | | ^ fp ; (7) puruse
I Nfr?' I ^ ® Paulkasa, an aboriginal, or the
son '' of a sudra father and of a kshatriya mother ”
(M. W.); intp. as low caste, scavenger, also an unbeliever
(in the Buddhist doctrine of gj or retribution).
I ^ One who repairs, or occupies a vacated place,
All existence discriminated as
ten forms of Buddha. The Hua-yen school sees all
things as pan-Buddha, but discriminates them into
ten forms : all the living, countries (or places), karma,
sravakas, pratyeka-buddhas, bodhisattvas, tathagatas,
^ jnanakaya, dharmakaya, and space ; i,e. each
is a ^ corpus of the Buddha.
The dismissing of the summer retreat ;
also I $IJ.
Eelease and awmreness ; the attaining of
liberation through enlightenment.
SandM-mnnocona-sfitra, tr. by
Hsiian-tsang, the chief text of the Dluirmalalvsana
school, Four tr. have been made, three
preceding that of Hsiian-tsang, the first in the
fifth century a.d.
To release or liberate the powers by magic
wmrds, in esoteric practice.
5® A Buddha’s uuderstandinp, or intp.
of release, or nirvana, the fifth of the ^ ^ jj-
_ To apprehend, or interpret the immateri-
ality of all things.
Mukti, “ loosing, release, deliverance,
liberation, setting free, . . . emancipation.” M. M'.
413
thieteen steokes
Moksa, emancipation, deliverance, freedom, libera-
tion, escape, release.” M. W. Escape from bonds
and tbe obtaining of freedom, freedom from trans-
migration, from karma, from illusion, from sufferino’ •
it denotes nirvana and also tbe freedom obtained
in dbyana-meditation ; it is one of tbe five charac-
teristics of Buddha; v. 5; ^ it is also
vimukti and vimoksa, especially in tbe sense of final
emancipation. There are several categories of two
kinds of emancipation, also categories of three and
eight. Cf. g ; and /\ | |.
M M The
crown of release.
The flavour of release, i.e. nirvaua.
mji Moksadeva,
tsang in India.
a name given to Hsiian-
/lii ^ H/id /lx Tlie coiiiiiiandinents accepted on
leaving the world and becoming a disciple or a monk.
1 ^ The ocean of liberation.
The pure dharma-court
of nirvana, the sphere of nirvaiia, the abode of the
dharmakaya.
Liberation ; the mark, or condition,
of liberation, release from the idea of transmigration.
The knowledge and experience
of nirvana, v. (
MM S The ear of deliverance, the ear freed,
hearing the truth is the entrance to nirvana.
mmm ^.A \ i.
MM^K The garment of liberation, the robe ;
also I I Iff a; I I
^ The body of liberation, the body of
Buddha released from kle&, i.e. passion-affliction.
M The
Buddhism.
way or doctrine of liberation,
f ^ The door of release, the stage of
meditation characterized by vacuity and absence of
perception or wishes.
The wind of liberation from the fires
of worldly suffering.
Interpretation and conduct; to understand
and do. [ [ The stage of apprehending and
following the teaching.
pM See under Fourteen Strokes.
Explain, expound, discourse upon. | ^ To
explain the meaning, or import. | ^ To explain,
comment on.
Talking, inquiring, buzzing, swarming. | Jg
Abhisecana, to baptize, or sprinkle upon ; also
pS Words, language, talk. | 51J Word-norm,
the spoken words of the Buddha the norm of
conduct.
^ To connect, belong to ; proper ; ought, owe ;
the said ; the whole. | ^ ; IS Containing,
inclusive, undivided, whole ; the one vehicle con-
taining the three.
IS To try, test, attempt ; tempt. | g To test
or prove the scriptures ; to examine them. | ^
bila, a stone, flat stone, intp. as probably a coral ’’
(Eitel), also as mother '’-of-pearl.
m A thief, robber, spoiler; to rob, steal, etc.
I An unordained person who passes himself off
as a monk.
Funds, basis, property, supplies ; fees ; to
depend on ; disposition ; expenditure. | ^
Necessaries of life. [ Saihbliara ; supplies for
body or soul, e.g. food, almsgiving, wisdom, etc.
I The material necessaries of a monk, clothing,
food, and shelter. | ^ Schedule of property
(of a monastery).
To straddle, bestride, pass over. | fjj To
interpret one sutra by another, a T^ien-Fai term, e.g.
interpreting all other stitras in the light of the Lotus
sutra.
^ To kneel and worship, or
To kneel and offer incense.
jPE To kneel,
pay respect. ]
THIRTEEN STROKES
414
i&. A road, way. | ^ idem i 3S- 1 llW #
Lohita, red, copper-coloured. | til |J5 ^ Loka-
geya, intp. as repetition in verse, but also as singing
after common fashion. | ^ Loha, copper, also
gold, iron, etc. | ^ Loka, intp. by iii: Pt3, the
world, a region or realm, a division of the
universe. 1 | (or |!}]i) Lokavit, Lokavid,
he who knows, or interprets the world, a title
of a Buddha. ] 1 ^ jg ^ ; | ftu i (K) ;
I W M US M Lokayatika. ''A materialist, follower
of the Carvaka system, atheist, unbeliever” (M. W.) ;
intp. as HH -jg: worldly, epicurean, the soul perishes
with the body, and the pleasures of the senses are
the highest good. | | ^ intp. Lokajyestha ;
Lokanatha, most excellent of the world, lord of the
world, epithet of Brahma and of a Buddha.
A prince, sovereign, lord ; split ; punish,
repress ; perverse ; toady ; quiet. [ ^ (M)
Pratyeka, each one, individual, oneself only. | |
( I ) (PE) Pratyeka-buddha, one who seeks
enlightenment for himself, defined in the Lotus
sutra as a behever who is diligent and zealous in
seeldng wisdom, loves loneliness and seclusion, and
understands deeply the nidanas. Also called ^ ;
^ ^ It is a stage above the sravaka
^ gg and is known as the 4* ^ middle vehicle.
Tfien-t'ai distinguishes ® ^ as an ascetic in a period
without a Buddha, as a pratyeka-buddha. He
attains his enlightenment alone, independently of a
teacher, and with the object of attaining nirvaiia
and his own salvation rather than that of others,
as is the object of a bodhisattva. Cf. $. 1 ^ m
The middle vehicle, that of the pratyeka-buddha,
one of the three vehicles, j To suppress, get
rid of. I H To rend as thunder, to thunder. | ^
To suppress demons.
Farm, farming, agriculture ; an intp, of the
sudra caste.
To retire, vanish. | ^ To retire from the
world and become a monk ; also to withdraw from
the community and become a hermit.
Check, stop. | ^ ^ Adbhuta, the marvellous ;
name of a stupa in Udyana, north-west India.
^ To press, constrain, urge, harass. | ^ To
constrain, compel, bring strong pressure to bear.
m To oppose, disregard, disobey ; leave, avoid.
I 'fife I® g To disregard or oppose others and follow
one’s own way ; the opposite of | g J® |
To oppose or disregard conditions ; opposing or
unfavourable circumstances. | ^ Opposing or
hostile conditions. | pg Veda, knowledge, the
Vedas, cf. |g. [ 1® To oppose, or accord with ;
hostile or favourable.
Revolve ; turn of the wheel, luck ; carry,
transport. | Revolve in the mind ; indecision ;
to have in mind ; to carry the mind, or thought,
towards.
^|[!i To pass over, exceed,
j To exceed the time. I
To pass over.
^ ^ Yugariidhara,
Bhramyati. Ramble, wander, travel, go from
place to place. ( ft To go about preaching and
converting men. | [Ij To go from monastery to
monastery ; ramble about the hills. | !§■
The sixteen subsidiary hells of each of the eight hot
hells. 1 jL* A mind free to wander in the
realm of all things ; that realm as the realm of the
liberated mind. | Vikridita. To roam for
pleasure; play, sport. | M The super-
natural powers in which Buddhas and bodhisattvas
indulge, or take their pleasure. | ^ To wander
from place to place, j ^ To roam in
space, as do the devas of the sun, moon, stars, etc. ;
also the four upper devalokas. | To roam,
wander, travel, etc.
To pass ; past ; gone ; transgression, error.
I ^ Passed, past. ( 5^ jjh The past, past time,
past world or age. 1 ^ fife The seven past Buckllias :
Vipasyin, Sikhin, Visvabhti (of the previous ^
kalpa), and Krakucclianda, Ivanakamuni, Kasyapa,
and Sakyamuni (of the g or present kalpa). | ^
The spirit of the departed, j ^ To pass the summer,
or the summer retreat. | ^ To pass from mortal
life. 1 ^ The pride which among equals regards
self as superior and among superiors as equal ; one
of the seven arrogances. | M To cross over
the single log bridge, i.e. only one string to the bow.
j ^ ^ Past, present, future, | ^ Dausthulya.
Surpassing evil ; extremely evil
Sarvatraga. EYer}nvhere, universe, whole ; a
time. I 0c d] The three points of view : | |-{-
whieh regards the seeming as real ; {{{j wliieh
sees things as derived ; [fl ^ which sees them in
their true nature ; cf. ^ | SJ Ascetics
who entirely separate themselves from tlieir fcllow-
men. j Universal, everywhere. { Universal
knowledge, omniscience. | ^ 5c The heaven of
universal purity, the third of the third dhyana
^ STROKES
bringmg^ it is said the sacred begging-bowl, and
settled _m Loyang, where he engaged in silent
meditation for nine years, whence he received
the title of wall-gazing Brahman US ^ S|
though he was a ksattriya. His doctrine and
practice were those of the “ inner light ”, inde-
pendent of the written word, but to ^ rT Hui-k‘o,
his successor, he commended the Lafikavatara-sutra
as nearest to his views. There are many names with
Hharma as imtial: Dharmapala, Dharmagupta,
Hharmayasas, Dharmaruci, Dharmaraksa, Dharma-
trate Dharmavardhana, etc. | | ^ The Tamo
or Dhama sect, i.e. the ^ Meditation, or Intu-
itaonal School. | | g. The anniversary of Bodhi-
dharma s death, fifth of the tenth month. I I Bf ^
Dharmadhatu, tr. & ^ “the element of law or
of existence ” (M. W.) ; all psychic and non-psychic
processes (64 dharmas), with the exception of rupa-
skandha and mano-ayatana (11), grouped as one
dharma element; the storehouse or matrix of
phenomena, all-embracing totahty of things ; in the
lantnc school, \airocana divided into Garbhadhatu
(material) and Vajradhatu (indestructible) ; a relic
of the Buddha.
na ; * pan-Buddha.
Sr SD The umversally shining Tathagata, i.e.
rocana. | ^ UniversaUy reaching, universal.
/fx Universally operative ; omnipresent. |
^ The nature that maintains the seeming
m Permeate, penetrate, reach
promote, successful, reaching
ta, da,, dha, etc.
Dpti, ^ seeing, viewing, views
5. especially seeing the seeming as i
incorrect views, false opinions, e.g
dea of a permanent self ; cf. Darsana'
Dak^ipa, a gift or fee ; acknowledg-
) a gift ; the right hand (which receives the
the south. Eitel says it is an ancient name
ccan, “ situated south of Behar,” and that
often confounded with ^ ^ the eastern
i empire ”. Also ^ ® (or or MBl : ^
Dravida, a district on the east
coast of the Deccan,
Devadatta, v.
^ 7m Dalai Lama, the head of the
Yellow-robe sect of Tibetan Buddhism, and chief of
the nation.
m ^ Gandharva, v. 4t-
Haryana, seeing, a view, views
viewing, showing ; ^ v. above, Drsti.
[ Dasyu, barbarians ; demons
Used for Sudarsana, v.
Also 1 Anavatapta, v. pijf,
Marga. A way, road ; the right path ; prin-
ciple, iruth. Reason, Logos, Cosmic energy ; to lead •
to say. The way of transmigration by which one
arrives at a good or bad existence ; any of the six
gati, or paths of destiny. The way of bodhi, or
enhghte^ent leading to nirvana through spiritual
stages. Essential nirvana, in which absolute freedom
reigns. For the eightfold r^^,hU XT IT T?r« ->Ae-
m m Dharma ; also | ; I )
M; ® Jif tr. by Dh
^ara, holding, bearing, possessing, etc,
“ that which is to be held fast or kei
statute, law,
M. W. It
usage, practice ” ; “ anything right.”
may be variously intp. as (1) characteristic,
attribute, predicate ; (2) the bearer, the transcendent
substratum of single elements of conscious life ; (3)
element, i.e. a part of conscious life ; (4) nirvkpa,
I.e. the Dharma par excellence, the object of
Buddhist teaching; (5) the absolute, the real; (6)
the teaching or religion of Buddha ; (7) thing, object
appearance. Also, Tamo, or Bodhidharma ' the
iyiuiiuRi lutGraction bctwcGu tiiG iudiviciuoil
seekmg the truth and the Buddha who responds to
his aspirations ; mutual intercourse through religion.
® A. One who has entered the way, one who
seeks enlightenment, a general name for early
Buddhists and also for Taoists.
The stages in the attainment of Buddha-
THIRTEEN STROKES
416
Monks and laymen.
The result of the Buddha-way, i.e. nirvaija.
m JQ The heginuing of right doctrine, i.e. faith.
The light of Buddha-truth.
1^ ^ The implements of the faith, such as
garments, begging-bowl, and other accessories which
aid one in the Way.
^ The power which comes from enlighten-
ment, or the right doctrine.
Mit To transform others through the truth of
Buddhism ; converted by the Truth.
BO Keligious or monastic grade, or grades.
The karma of religion which leads to
Buddhahood.
The joy of religion.
The bodhi-tree, under which Buddha
attained enlightenment ; also as a synonym of
Buddhism with its powers of growth and fruitfulness.
The restraints, or control, of. religion.
^ The
stages of enlightenment, or attainment.
The breath, or vital energy, of the Way,
i.e. of Buddhist religion.
Buddhism.
A vessel of religion, the capacity for
a7K The water of Truth which washes away
defilement.
it ± A Taoist (hermit), also applied to Bud-
dhists, and to Sakyamuni.
7^ Truth-plot. Bodhimandala, circle, or
place of enlightenment. The place where Buddha
attained enlightenment. A place, or method, for
attaining to Buddha-truth. An object of or place
for religious offerings. A place for teaching,
learning, or practising religion. | | The
bodhidruma, or tree under which the Buddha
attained enlightenment. | | Tutelary deities
of Buddhist religious places, etc.
MM. A celebrated T'ang monk, Tao-hsiian,
who assisted Hslian-tsang in his translations.
m ^ Eeligion and virtue ; the power of religion.
The mind which is bent on the right way,
which seeks enlightenment. A mind not free from
the five gati, i.e. transmigration. Also |
M m. Taoism. The teaching of the right way,
i.e. of Buddhism.
Eeligious wisdom; the wisdom which
understands the principles of marga, the eightfold
The way or methods to obtain nirvana.
] I ^ The wisdom attained by them ; the wisdom
which rids one of false views in regard to marga, or
the eightfold noble path.
^lE The stream of Truth ; the flow, or pro-
gress, of Buddha-truth ; the spread of a particular
movement, e.u.-the Ch'an school.
M m Truth, doctrine, principle ; the principles
of Buddhism, Taoism, etc.
m HR The eye attained through the cultiva-
tion of Buddha-truth ; the eye which sees that triitln
5s 7 K Whatever is prohibited by the religion,
or the religious life ; ^ila, the second paramita, moral
purity.
The nature possessing the seed of
Buddhahood. The stage in which the "middle''
way is realized. | | The wisdom whieh adopts
all means to save all the living ; one of the H I?.
One ivho practises Buddhism ; the Truth,
the religion.
An old monastic, or religious, friend.
417
THIETEEN STKOKES
^ The sprouts, or seedlings, of Buddha-triith.
Pledge, toast, requite. \ ^ To pay a vow,
repay.
m m Those who practise religion, the body of
monks.
JS The liao, or literary name of a monk.
M Conduct according to Buddha-truth ; the
, discipline of religion.
The methods, or arts, of the Buddhist
The fundamentals of Buddhism.
Eeligious practice (or external influence)
and internal vision.
religion.
Marga, the dogma of the path leading to
the extinction of passion, the fourth of the four
axioms, i.e. the eightfold noble path, v.
gpt The knowledge of religion ; the wisdom,
or insight, attained through Buddhism.
The gate of the Way, or of truth, religion,
etc. ; the various schools of Buddhism.
The wisdom obtained through insight
into the way of release in the upper realms of form
and formlessness; one of the /V
The wund of Buddha'-truth, as a trans-
forming power ; also as a prognosis of future events.
3^ The embodiment of truth, the fundament
of religion, i.e. the natural heart or mind, the pure
nature, the universal mind, the bhutatathata.
M The country, rural, village. | A Country
people, .'people of one’s village.
^ Translit, u, cf. i|, e.g. \ jg
M S Upanisad, cf. ® ; variously intp. but in general
refers to drawing near (to a teacher to hear instruc-
tion) ; the Upanishads. 1 ^ fir iP Ujjayini,
Oujein ; cf. 1 [Sg ; 1 | Udayana,
king of KausambI, cf.
Dadhi, a thick, sour milk which is highly
esteemed as a food and as a remedy or preventive.
1 Sour, one of the five tastes. T'ien-t'ai com-
pared the second period of the Hinayana with this.
I IS T'ien-t‘ai term for the Hinayana sutras.
A small gong struck during the worship, or
service. [ Cymbals, or small gongs and drums.
A hand-bell with a tongue.
Cymbals.
Patra, a bowl, vessel, receptacle, an almsbowl ;
translit. p, pa, ba.
Parvata, crags, mountain range. An
ancient city and province of Takka, 700 li north-east
of Mulasthanapiira, perhaps the modern Futtihpoor
between Multan and Lahore. Also [ ^ 1 |.
Bowl seat, the place each monk occupies
at table.
Pakhanda, i.e. Pasanda, Pasandin,
heresy, a heretic, intp. g @ firm, stubborn ; name
of a deva.
3|llJ Jlllj Pratikranta, following
in order, or by degrees. | | ^ v.
Pratyeka-buddha. | | ^ Prakarana, intp. as
^ a section, chapter, etc.
IfE Pata, woven cloth or silk. 1 te >1
Patahp^itra, the present Patna.
Prakrti, natural ; woman ; etc. Name
of the woman at the well who sui:)plied water to
Ananda, seduced him, but became a nun.
» tl n Pravaraiao.. A freewill offering made,
or the rejoicings on the last day of the summer retreat.
Also described as the day of mutual confession ; also
^ m m ; \ m mm mi
Prthivi, the earth, world, ground.
soil, etc.
THIETEEN STEOKES
418
§1^ Prabhu, miglity, intp. by g ^
sovereign, a title of Visiju, Brahma, and others.
Pratinaoksa, idem moksa, v.
m- Pratixiiolvsa, a portion of the Vinaya,
called the siitra of emancipation. [ | [ ^ JS
(or gp) Pratidesana, public confession ; pratkle&niya,
offences to be confessed; a section of the Vinaya,
V. ^fjc* 1 1 # ^ Pradaksina, circumambulation
with the right shoulder towards the object of
homage.
^ ^ Prajapati, lord of
creatures/’ “ bestower of progeny/’ creator” ; tr.
^ ^ lord of life, or production, and intp. as
Brahma. Also, v. Mahaprajapati, name of the
Buddha's aunt and nurse.
Paiakamala, dice-chain, i.e. a
rosary.
»^(m) Patra, a bowl, vessel, receptacle, an
almsbowl ; also ] aa 1 ; | |0 1 (or ||j ) ; 'jg (or
tl brief The almsbowl of the Buddha
is said to have been brought by Bodhidharma to
China in a.d. 520.
0 I
also I ft
Padniaraga, lotus-haed, a ruby ;
also ^ 1 I I ; ? Prayuta ; ten billions ; |
I I I 100 bilhons, V. | 1 ^ # il Prag-
bodhi. A mountain in Magadha, which Sakyamuni
ascended “ before entering upon Bodhi ; wrongly
explained by ]£ anterior to supreme enlighten-
ment. 1 i IP tini Prayaga, now Allahabad. |
V. 15^ Prajna. | | ^ Prastha, . a weight tr.
as'a jf Chinese pound;, a 'measure.
Paiisravaiia, a filtering
bag, or cloth, for straining' water (tO' save the lives
of insects), part of the equipment of a monk.
m »] M Badakshan, a inoimtainoas
district of Tukhara ” (M. W.),; also (5 ^ .jfd.ill-
Pada, footstep, pace, stride, position ; also
I ; also tr, as foot ; and stop.
4 ^ Bolor, a kingdom north of the Indus,
south-east of the Pamir, rich in minerals, i.e, Hunza-
Nagar; it is to be distinguished from Bolor in
Tukhara. | | ^ Polulo, perhaps Baltistan.
Padma, v. j 4$.
A crack, crevice, rift ; translit. Jcha, | ^ H
Motes in a sunbeam,; a niinute particle. | H
Kliakkhara, a mendicant’s staff; a monk's staff.
W s Pada, V. 1 pg.
Padma, or Eaktapadma, the red
lotus ; one of the signs on the foot of a Buddha ;
the seventh hell ; also I t '1C ; I UM (or ^ or
ft) ; I ; I M (or ft) If.
To divide off, separate, part. | fd Separated
by a night, i.e. the previous day. | Divided
by birth ; on rebirth to be parted from aii !:no\v-
ledge of a previous life, ( ff Sepan-ite, distinct,
I ■ ffi .H Wf To differentiate and apprehend tlm
three ■ distincti've principles ^ {g nuiiiueiion,
phenomenon, and the mean.
if m Pala, a particular measure or weight, intp.
as 4 ounces ; also | ; |g ; but pala also
means flesh, meat, and palada, a flesh-eater, a
raksasa ; translit. pra, para. \ 1 ^ Prave^a,
entrance, X fl-v. | 1 ^ (or }!^) Prasakha ;
prafeka ; the fifth stage of the feetus, the limbs
being formed. [ | jg Pratyaya, a eoncurrent
or environmental cause. | | 5? Parama ; highest,
supreme, first. J | ji |§ Parama-bodhi,
supreme enlightenment. | j (or ,®) ijj # ^ ;
M W Prasenajit, a king of Kosala, patron of
Sakyamuni, who is reputed as the first to make an
image of the Buddha. | | ;tR ; 1 i K ll
V. Jig Prajna. j { # (or gg) ^ I'l fB g Sf, i.e.
^ ^ q.v. Prabhutaratna. 1 1 ^(or)i)ffi;
A pheasant ; a pra pet. j X 'I'he
pheasant which busied itself in putting out forest
on fire and was pitied anti saved by the ilre-gotl
■ darjita, thunder, . thundering.
^ Lightning, symbolizes the impermanent airl
transient, \ ^ Lightning and flint-lire, tran-
sient. I imperiiiancnceofalitliiiigslilm lightning
and shadow*
m Extol, praise. Giitha, hymns, songs, verses,
stanzas, the metrical part of a sutra ; cf. ’§p pg.
THIRTEEN STROKES
419
obstinate. | gg (Moved by the
reciting of the Mahapanmrvana Sutra,) even the
stupid stones nodded their heads.
7^ At ease, contented, pleased ; arranged, provided
wk ’ an autumn trip. ( According
j. . .. ^0 ® boly living, the srota-apanna
+1 the sravaka stage, ivho has overcome
Ill Hina-
* _ --- T n nu HclS
tile lilusion of tlie seeming, tlie first stage
yana, ^ ^
where is, no: Buddha
1 ami, the land oi' state of \ aiiia,
To fall headlong, prostrate ; at one time, at
once ; suddenly ; immediate ; a pause ; to stamp ;
make ready ; used chiefly in contrast with ftr
I [I The immediate and complete way
7 T^bgbtenmeut of the T‘ien-t‘ai Lotus school.
I 111 [Ml Instantaneous perfect enlightenment of the
Hua-yen, a term used by ® ^ Ch‘eng-lvuan, who left
the. Lotus for the Hua-yen. [ ^ The immediate
schiml and sutra of the Mahayana, i.e. the Hua-yen.
I ; .1 ® ; — 0 lii To copy the Lotus sWa
at one sittmg | Instantly to apprehend, or
«tain_to Buddha-enlightenment, in contrast with
Hinayana^and other methods of gradual attainment.
I _ In -pT ^ A bodhisattva who attains immediately
wthout passing through the various stages. I ^
^ I r 'Pbs immediate fulfilment of all acts, processe.s
or disciplines (by the fulfilment of one), j ^ The
doctrine that enlightenment or Buddhahood may be
attained at once ; also immediate teaching of the
higher truth without preliminary stages. "" j
To cut off at one stroke all the passions, etc. j m
the capacity, or opportunity, for immediate enlighten-
ment. I Immediate, or sudden, attainment in
contrast with gradualness. [ ^ The will, or aim,
of immediate attainment. | The method of
immediacy. | ^ Immediate apprehension or
enlightenraeiit as opposed to gradual development.
Axupa, the charioteer of the sun, but said to be because
of Kasyapa^s radiant body. | ^ Mahakasya-
7 *be Mahasanghikah. |
The hell where they have to drink blood. I «
fittu ^^<^obolic liquor, forbidden bv the
nttn of the five commandments ; 10. 35, and 36
reasons for abstinence from it are given. | Drink
and food, two things on which sentient beinvs depend •
desire for them is one of the three passions" offerings
of them are one of the five forms of offerings. ^
“““O tPMislit. Ill, HU, ill, hii
rf- IB, «. ft, ®. I « KupaM, I g ; ft « ;
an asiira who swells with anger. | ^ KokiJ^i
the cuckoo ; or | Kmiala, cf. There
are other forms beginning with % , f|| , ^ . | j® / p \
Kumara, a child, youth, prince. \ \ I • f I !
L ’ <1 I ; ii -ft Kumarajiv^
Mahayana Buddldsm,
of which he was the early and most effective propa-
gator m China. He died in Ch‘ang-an about a.i>. 412.
His father w'as an Indian, his mother a princess
of Karashahr. He is noted for the number of his
translations and commentaries, which he is said to
have dictated to some 800 monastic scribes. After
cremation his tongue remained uiiconsumed
' ‘ Kumara.ka, idem Kumara. | | [ |
Kumaraka-stagc, or
— I i I ^ Ivumara-bhuta,
youthful state, i.e. a bodhisattva state or condition,
c^g. the^position of a prince to the throne. I I I
Ivuniarayana, father of Ivuinarajiva. [ i jS
(or [?£) Ivuniaralabdha, also ^ and ^ ; two notS
monks, one during the period of Asoka, of the
hautrantika sect the other Kmnnralabdha, or
(hlitd), the nineteenth patriarch.
1 hx ivumbhanda., a demon shaped like a
gourd, or pot ; or ivith a scrotum like one ; it
devours the vitality of men; also written with
imtials ajM -t ; also I ffl
I m Pi Kuidcuta, a fowl. l
Rice (cooked) ; food ; to eat. | jtg The
diniier-gong. | ^ A rice-bag fellow,! monk
only devoted to his food, useless, j m Vana a
grove, a wood. | g| A cook.
■ ' drink, swallow ; to water cattle. | ;?£
Drinking light, a tr. of the name of Ivasyapa, v. ^i,
or his patronymic, possibly because it is a title of
A di’um. I ^ Driun-music and singing
with stringed instruments. j ^ The rolling of
drmns. | ^ The drum-deva, thunder.
Musa i akhii ; a mouse, rat. ^ M — I
The two mice in the parable, one white, the other
black, gnawing at the rope of life, i.e. day and nio-ht
or sun and moon. | p® ^ Vain discussions^
like rat-squeakings and cuckoo-callings.
FOUETEEK STBOKES
420
14. FOURTEEN STROKES
A servant. [ Pf^ |§ ^ Bahujanya, intp.
^ ^ ^11 "tlie living, all who are born. | ^ Intp.
as a digital sign ; the fourth of the twelve ways of
placing the hands together.
False, counterfeit, forged. False or forged
siitras which were produced after the Wei dynasty ;
catalogues of these forged siitras are given in various
books;
Pratirupa ; pratirupaka. Like, similar, resem-
blance ; semblance ; image; portrait; form, formal.
I IL The religion of the image or symbol, Buddhism.
Also the second or formal period of the teaching of
Buddhism by symbol, V. | ^ The beginning
of the formal period, | ^ The end of that period.
1 iSc idem | I M The two final stages of
Buddhism. ] Saddharma-pratirupaka, the formal
or image period of Buddhism ; the three periods are
those of the real, the formal, and the final ;
or correct, semblance, and termination. The first
period is of 600 years ; the second of 1,000 years;
the third 3,000 years, when Maitreya is to appear
and restore all things. There are varied statements
about periods and dates, e.g. there is a division of
four periods, that while the Buddha was alive, the
early stage after his death, then tlie formal and the
final periods. | Images and siitras. | ^
The period of formality, or symbolism.
; m w Sahglia,. an assembly, collection, com-
pany, society. The corporate assembly of at least
three (formerly four) monks under a chairman,
empowered to hear confession, grant absolution, and
ordain. The church or monastic order, the third
member of the Triratna. The term ff* used alone
has come to mean a monk, or monks in general.
Also I a, I Jn, i I |!ip u-B; i
I I pg Saiighata, an assemblage ; also the final
hurricane in the kalpa of destruction, j | ^
P iP I 11^ M Sanghapala ; a monk
of ^ ® ? Siam, who tr. ten or eleven works
A.B. 506~5m I l^or^v. 1 I ® SanghatL
1 I ^ Simhala, Ceylon ; also name of the Buddha
in a previous incarnation wben, as a travelling
merchant, he, along with 500 others, was driven
on to the island ; there the raksasis bewitched
them ; later the Buddlia and his companions (like
the Argonauts) escaped, and ultimately he destroyed
the witches and founded his kingdom there. | [
SanghatL The patch-robe, one of the three garments
of a monk reaching from shoulders to the knees and
fastened around the waist, made up of nine to twenty-
five pieces and so called M MM I <^lso ^ great
robe ; also J; in layers and composite ; v. ;fi
1 1 ^ (0) Saiigharama, a monastery -with its
garden or grove ; also |||i
^ Siiiihapura.
Eitel says '' an ancient province and city of Cashmere,
probably the modern Simla | j ^ J® Saiigha-
varman, an Indian monk who arrived in Nanking
A.n. 433, tr. five works in 434, went westward
in 442. I I ^ 18 Sanghabhadra. '' A learned
priest of Cashmere, a follower of the Sarvastivadah
school, the author of many philosophical works.’'
Eitel. 1 1 ® M Sanghanandi, a prince of Sravasti,
lived in a cave, was discovered by Rahulata, became
the sixteenth patriarch.
Sankhya, | IP 5 i^dp. num!;)er,
reckon, calculate; sahkhya, one of the great
divisions of Hindu philosophy ascribed to tlie
sage Kapila, and so called as ^ reckoning up ' or
‘ enumerating ’ twenty-five Tattvas or true principles,
its object being to effect the final liberation of the
twenty-fifth (Piirusha, the Soul) from the fetters of
the phenomenal creation by conveying the correct
knowledge of the twenty-four other Tattvas, and
rightly discriminating the soul from them.” BI. W.
Cf. ^ and
The monastic custom, i.e. shaving head
and beard, wearing the robe, etc.
^ ^ Blonastic
compamons, or coinpany.
Monks and the laity.
1# ffi The
monastic ranks.
it H Name of Hux-k‘o, second patriarch
of the Intuitive School.
It w a
the passions.
Sahkiesa, whatever defiles, e.g.
It iM -. A vihara,, or sangliarfima, a
monastery ; also a nunnery.
Ms ^ Saihskaxa, impressions resulting
from action, the fourth skandha.
421
FOURTEEN STROKES
.S Diiector of monks, an official first
appointed by the government in the fourth century
and later the office was called I TP ■
113 Safiglia, tlie idealized clmrcli, the third
member of the Triratna. | | ^ The perfect
arhat who has not to be reborn.
f'i' iE Monks
and nuns.
iW The ten prohibitions ; the complete com-
mands for monks.
idem | ^ Sahkasya. | |
^ 5fl Samskrtam, which means comTiosite, com-
pounded, perfected, but intp. as active, phenomenal,
causally produced, characterized by birth, existence’
change, and death.
Ib In order of monastic age, according to
years of ordination. 1 g ^ H The 15th of the
th month ; the last day of the summer retreat, on
Winch the monks confessed their sins.
i B 7M Sahghavasesa ; Pali, Sahgliadisesa. A sin
ot an ordained person, requiring open confession
oetore the assembly for absolution, or riddance ;
railing confession, dismissal from the order. Thirteen
of these sins are of sexual thoughts, or their verbal
expression, also greed, even for the sake of the
order, etc.
IK Sanghika, relating to a sahglia ; a com-
plete set of land and buildings for a monasterv.
I 13c Sahkaksika, or Uttarasahghati, described as
a kind of toga passed over the left shoulder and
under the right armpit ; also [ ^ ; \ M *
I W; I » « *; * S; « s' life
Monastic possessions, or tilings, j | # Safighika-
vdnaya, the rules for monks and nuns. | 1
Sanghikah, the Mahasanghikah school, v -h
Sahjha j samjila, the third of the five
skandhas, i.e. thought, ideation, consciousness.
The body or assembly of monks.
a lion, also
JB Sahkasya, an ancient kingdom and
city m Northern India_(v. Kapitha ^). The modern
bamkassam, now a village 45 miles north-west of
Kanauj. Also | # J®.
ft i )5 (f^ iM) Sannaha (-sannaddha), girding
on armour, intp. as a Buddha’s or bodhisattva’s
great vow.
Attendant, an attendant, servant ; to serve.
Satiated ; weary of ; disgusted with. | iffi
Weary of the world ; to renounce the world. |
Disgusted with, or rejoicing in. [ ^ Weary of
the miseries of earth and seeking deliverance. |
To weary of the world and abandon it. j ;
I _ ii Vetala, a demon appealed to in order to
laise a corpse and with it to cause the death of au
enemy.
Mjea To vomit, spit, disgorge. | ^ ^ Ahaha,
Hahava, the fifth of the cold hells, where the
condemned neither stir nor speak, but the cold air
passing through their throats produces this sound
—a hell unknown to Southern Buddhism.
Tfti Good, excellent, praiseworthy, to commend.
I "fr i I ^ Delightful assembly, an excellent
meeting,
S. 11^“ I ® To praise
I To praise the virtue of others.
I M To praise the siiirit of the departed.
B BPI Siniha,
^'K Cough. I Ujiasika, an old form, see
a female disciple.
Bl A plan, map ; seal ; to plan, scheme, calculate.
^9 Round ; a ball, mass, lump ; a group, company,
train-band. [ ^ To kneel, or worship altogether
as a company. [ To roll rice, etc., into a ball
m eating, Hindu fashion.
^ V isaya ; artha ; gocara. A region, territory,
environment, surroundings, area, field, sphere, e.g.
the sphere of mind, the sphere of form for the eye,"
of sound for the ear, etc. ; any objective mentai
projection regarded as reality. | ^ The objective
world and the subjective mind, or knowledge of the
objective sphere. | ^ Sphere, region, realm, as
above. J ^ ^ The external, or phenomenal world,
FOURTEEN STROKES
422
tlie third aspect referred to in the Awakening of
Faith'; the three are blind or unintelligent action,
the subjective mind, and the objective illusory world.
! ^ IS ^ External world prajna, or wisdom of all
things ; pra j ha is sub j active, all things are its
objective. \
Guna, in Sanskrit inter alia means a secondary
element’', ''a quality”, 'ian attribute of the five
elements ”, e.g. ether has sabda or sound for its
guna and the ear for its organ In Chinese it means
‘‘'dust, small particles; molecules, atoms, exhala-
tions”, It may be intp. as an atom, or matter,
which is considered as defilement ; or as an active,
conditioned principle in nature, minute, subtle, and
generally speaking defiling to pure mind ; worldly,
earthly, the world. The six gunas or sensation-data
are those of sight, sound, smell, taste, touch, and
thought. I Gunaksetra, field of qualities,”
certain sins. | ^ The trouble of the world, the
passions. | ig' The environnient of the six gunas or
qualities of sight, sound, smell, taste, touch, and
thought. 1 M H 11^ The samadhi in which, in a
moment of time, entry is made into all samadhis.
I I M db Numberless lands ; also in every grain,
or atom, there is a whole realm. | ^ Impure
and false, as are all temporal things. | ^ Material,
or phenomenal defilement ; the defilement of the
passions. | The desires connected with the
six guiias. I fjj Dust and sand, i.e. numberless
as the atoms. Then-t'ai uses the term as one of
the three illusions, i.e. the trial of the bodhisattva
in facing the vast amount of detail in knowledge
and operation required for his task of saving
the world. | ^*1 Worlds as numerous as atoms.
! (iA) ^ A period of time as impossible of .
calculation as the atoms of a ground-up world,
an attempt to define the infinite, v. Lotus sutra
7 and 16. | ^ The passion-karma which en-
tangles the mind. [ ^ The net of the six gunas,
i.e. those connected with the six senses. j ^
The circumstances or conditions environing the
mind created by the six gunas. | ^ Outside
of the secular, i.e. the doctrine of Buddha. 1
The dusty path, the phenomenal world, or worlds.
I IS Dinara, a coin, a gold coin, from hrivdpiov,
1 M The native place or home of the six gui?as,
i.e. that of transmigration.
^ Long life, longevity, age, v. ^ ^ jiva. [ ft
A portrait, or statue of a man of years while still alive,
j Jivita, life, length of days, age. | ^ ;
1 # li # ^ The infinite life of Buddha. | ;
^ ril The Ayurveda, the medical Vedas, v.
1 m pp The chapter in the Lotus sutra where
Buddha declares his eternity ; v. also the ill: 1 II-
A dream, a simile of the things of the world.
I i-J Dream and illusion, the characteristics' of all
phenomena, j ^ Mohgali, or Mahgala, ancient
■capital of Udyana, the present Manglavor on the
left bank of the Swat, ,a trans-Tndiis State west of
Ka.shmir. I m To. '' d,ream ” thing, to think
.of in a dream, to imagine. | To see in a dream.,
to imagine one sees, or has seen.
Snatch., carry o.ff, . take by force ; decide.
I xJl ^ A demon that carries off the soul |
One that carries off* the vital breath of the dying.
To sleep, rest ; stop ; a retiring room, .resting-
place. I ^ A dormitory.
Repose ; settle ; better than ; , rather ; how ?
I ^ Reposeful, at ease.
Real, true, honest, sincere ; solid ; fixed ; full ;
to fill; fruit, kernel, effects; verily, in fact; it is
used for as in — ^ [ the supreme fact, or ultimate
reality ; also for bhiita.
The real or noumenal Buddha as contrasted
with ® fL the temporal or phenomenal Buddha;
the I 1 Z1 # are his fg ^ samlffiogakaya and
bis ffc. nirinanakaya.
Sarira, relics, see
« Xil PS Siksananda, A sramana of
Kustana (Ivhotan) wlio in a.d. 6b5 iiitroduc(ai a !iew
alphabet into China and translated nineteen works ;
the Empress Wu invited him to luing a eompleto
copy of the Hua-yen sutra to Lo-yang : sixteen
works in the present collection are assigned to liiin.
Also iSC IS PS-
ni
Q Eeality-proclamation, i.e. to preach the
Tathagata’s law of Reality.
The land of Buddlui-reward in Reality
free from all barriers, that of tlie bodhisattva. the
third of the four lauds ” of T'ien-thii. A Buddha-
ksetra.
The real Maliayfma. freetl from
temporal, relative, or expedient ide<as ; the Tien-t'ai,
Hua-yen, Intuitional, and Shingon se!io<jis claim
to be such.
FOUETEEN- STROKES
"S Real , nature, or essence,: i.e. the ^
bliutatatliata. ■
True, or reliable words ; , 'words corre-
sponding to reality ; ' discussions of Reality.
mm . Tlie true ego, in contrast with the [ M m _ A truth ; the true statement of a funda-
phenonienal ego. mental principle.
M fX The teaching of Reality ; also, the real
or reliable teaching.
m 5a The true way, the true religion, absolute
Buddha-triith.
Si* The knowledge or wisdom of Reality, in
contrast with knowledge of the relati%^e.
Fundamental reality, applied to the teach-
ing of the Lotus sfitra, as opposed to the previous
Buddhist teaching.
An eye able to discern reality, i.e. the
Buddlia-eye.
mm Reality, in contrast wdth ^ -g ; absolute
fundamental reality, the ultimate, the absolute ; the
fi- i.e. Dharmakaya, oi ^ in Bhutatathata.
Other terms are — ® — in ; — ; |!f§ 40 ;
m m; ^ ; m mi m ni m mi m ;
M^i WPt.q.v. I |H ^
The saniadhi of reality, in ■which the unreality of
the phenomenal is realized. | | pp The seal
or witness of reality, wdiich is passed on from Buddha
to Buddha, j | Wisdom in regard to feality.
! I ^ absolute knowledge, or
of complete knowledge of Reality, i.e. that of Vairo-
cana. | j ^ The first half is a Lotus sutra
term for Reality, the latter half a Hua-yen term
for the same, j | % Zl # The Dharmakaya
or spiritual Buddha, and the Mrmaiiakaya, i.e.
Biamfested or phenomenal Buddha. j | HE 4S
Reality is Nullity, i.e. is devoid of phenomenal
characteristics, imconditioned. 1 i ; 1 I S
The flower, or breeze, of Reality, i.e. the truth, or
glory, of Buddhist teaching. | j ||| Insight into,
or meditation on Reality.
me Absolute sunya, or vacuity ; all things
being produced by cause and environment are unreal.
I’W The region of Reality. | |
noumenal universe, the bliutatatliata.
Si ii The
To respond, reply, face, opposite, pair, compare ;
the opposite of ; agreeing with. | ^ The
intermediaryfor the Buddha's address to the assembh",
es]3ecially Anaiida. [ One who drew out remarks
or sermons from the Buddha. [ 41 To respond
to the opportunity, or the capacity of hearers.
I yjc The corresponding law, the philosophy in the
Buddha's teaching, the Abhidharma ; comparison
of cause and effect. | ^ ^ The Abhidharma sect.
I The third section of the Tripifaka,
the sastras, or Abhidharma. | To respond or
face up to and control. [ ® |f To worship, or
pay respects, face to face. 1 "i* Face to face (con-
fession).
A streamer, pennant |
m , Wide, spacious, open, vacant. ] ^ ^
Widely to have a great apprehension of the truth.
Variegated, adorned ; to display, show”, make
manifest.
Shame, ashamed ; i.e. for one's own faults,
cL m.
Matsara ; loblia ; grudging, sparing, stingy,
avaricious. \ ; 1 grudging, mean heart.
I ^ Mean and grudging of the Truth to others,
unwillingness to part with it. j Grudging and
greed,;. ■ . . . ■ ■
The true sutras as contrasted to the
relative or temporary sutras, a term of the Lotus
school.
* ^ # The real Buddha-body, or his sam-
bhogakaya in contrast with his nirmanakaya.
Mana. Pride, arrogance, self-conceit, looking
down on others, supercilious, etc. ; there are cate-
gories of seven and nine kinds of pride. [ The
messenger, or lictor, of pride, cf. ^
The pit, or pitfall of pride. | til Pride as high
as a mountain. | Pride as a banner rearing
itself aloft. | ^ One of the ten great delusions,
FOTIRTBEF .STROKES
424
that of pride. | H Proud, arrogant thoughts.
I ^ The bondage of pride. | ^ To hold oneself
arrogantly. 1 Pride, regarding oneself as superior,
one of the ten wrong views, j | Regarding
oneself as superior to superiors.
ilnxious ; j U zealous, careful.
njl Incantations
To feel, grope, e.g. as a blind man. | ^
The blind man wlxo tried to describe an elephant
by feeling it, v. Nirvana Bfitra 32.
To knock, beat, pound, e.g. a drum, gong, or
gate.. , ■ ,
To cut off, intercept,
for the cessation of rain.
A handle for turning a wheel, a wlieel, to
revolve, circulate. | ^ ^ Vajra, v. and
W-
To and fro; translit. Ma ; cf. ippf. | {jjn;
I Ig Khadga, a sword, ihinoceros' horn, rhinoceros.
I I IS ^ ; 11^^ Khadga-visana, a
rhinoceros’ horn. j ^ Khadiraka, the
Acacia, or Acacia mountain, i.o, | ^ H one of
the seven concentric mountains around Siimoru.
Hammer, mallet. | ; \ M Hammer and
block, or anvil.
Vitasti, a span ; the 32,000tli part of a yojana.
Glory, splendour. | ^ Glory, the glory of
life, viewed as transient.
A tray ; a- hut ; to turn ; translit. pan, mn, va,
I ^ cf. %\\ Vandana, obeisance, worship. | ^ ;
I m cf. ^ Pandaka, eunuch. | Vac, speech,
talk. I Pandii, father of Vipasyin, the 998th
Buddha of the last kalpa.
A placard, list ; model, example.
To sing ; a song ; translit. Ica ; cf. Jftg,
I Verses for singing ; to sing verses. I m
Kali, the present evil age. J | 3E v. ^ Kaliraja.
\ I J PJc; I ^ To sing, chant.
I ^ IS is Karttika, the month October-November.
1 To sing and dance. ] ^ (^) v. 'jg Kala,
a fraction. | ^ Kalala, an embryo, the womb.
I S M ® Kalavihka. | ^ The sound of
singing, the singing of Kinnaras, cf.
To perish, die ; fall ; become extinct.
Varnish, lacquer. [ || Varnish tub, a stupid,
unseeing fellow.
The River Han; the Han dynasty; a fine
fellow; China.
To strain, filter. | 7K ^ or ^ A monk’s
filtering-bag to strain off living creatures.
Overflowing, boundless; translit. man^ van;
cl* I ^ Vande, '' I worship.” | ^ (or
tS or P2) ^ V. Mandala. | ^ Manclaka,
a cake, pastry.
n»E To steep, macerate, rot ; bubble ; translit. u, o,
etc. I (or jjg) |1. (or 1^) ^ || Upayakausalya,
intp. hj ^ 7^ expediency and skill, adaptable,
suited to conditions, opportunist, the adaptation of
teaching to the capacity of the hearer. | ^ ^
V. ^ Uttarasahga, a toga worn over the left shoulder.
I ^ IP ^ M ® Up^a-paramita, saving by
the method of expedient teaching, v. above. | ^
Utpala, also | | ; ffi | | ; ^ 1 | the blue
lotus ; also a lord of Nagas and his blue lotus lake.
A channel, canal ; transport, especially by the
, Grand Canal, j ^ [rg Tsaukuta, an “ ancient
(Arachotos) kingdom in N.W, India (near Ghiiznee)
Eitel.
_ ^ To extend, expound, practise, perform. [ ^
To expound and make clear. | ^ (^ ^) Yajha-
datta, ‘Vobtained from sacrifice,” a crazy man who
saw his eyebrows and eyes in a mirror but not seeing
them in his own head thought himself bedevilled ;
the eyes and head are a symbol of ]£ reality,
those in the mirror of g unreality. | ^ To
expound, dilate xipoii, discourse.
^ Gradual, by degrees, to flow little by little,
I ^ step by step, by degrees, gradually. |
The gradual method of teaching by beginning with
the Hinayana and proceeding to the Mahayana, in
contrast with ig ^ q.v. the immediate teaching of
the Mahayana doctrine, or of any truth directly;
e.g. the Hua-yen school considers the Hua-yeii siitra
425
FOURTEEN STROKES
as tlie immediate or direct teacliing, and the Lotus
slitra as both gradual and direct ; T‘ien-t'ai considers
the Lotus direct and complete ; but there are other
definitions, | ^ Gradually to cut off, as con-
trasted with {£§ I sudden or instantaneous excision.
I ^ Increasing heat ; grisma, the two months
from middle of May to middle of July.
m Purna. Full, whole, complete. | JlJc
The whole of the commandments, i.e. of the monk,
j ^ The complete wmrd, i.e. Mahayana, as com-
pared with the ^ ^ half word, or incomplete word
of Hinayana. j A complete, or full assembly ;
also the last day of a general assembly. | fB ^ ;
I ^ M V. g Manclala. 1 M ■?* ; 1 IE ^ ;
1 M ^
complete, perfect, | ^ ^ The full-moon honoured
one, Buddha. [ j ^ The fruit, or karma,
which fills out the details of aiiv incarnation, as
distinguished from 51 M which determines the ty 23 e,
e.g. man, animal, etc., of that incarnation. M
V. ^ MahjusrL | ^ IS Vande, '' I worship.''
I S j S ^ ^ Maiiju, beautiful, lovely. | ^
Mand^^, solid, the diamond throne. | ^ Full,
complete.
'J* see Purna.
r& Fully
j[^ Asrava, flowing, running, discharge ; distress,
pain, affliction." M. W. It is defined as another
term for jIg q.v. ; also as the discharge, or outflow,
from the organs of sense, ’wlierever those exist, hence
it is applied to the passions and their filth ; impure
efflux from the mind, v. ; also to the leakage
or loss thereby of the ]£ ^ truth ; also to the
stream of transmigration. | ^ |ij| g Abso-
lute confidence (of Buddha) that transmigration
would cease for ever, j 5 ]g To make a leak in the
commandments, i.e. break them, ] H The deeds
of the sinner in the stream of transmigration, which
produce his karma. | ^ |f| Transmigration and
nirvana, | ^ Asravaksaya. The end of the passions,
or the exhaustion of the stream of transmigration.
! ^ The realization that the stream of trans-
migration is ended. | || ^ HI The passions
ended and the mind freed, the state of the arhat.
1 S ^ The wisdom of the arhat. | ^ Jfc £
The monk who has ended the stream of transmigra-
tion, the arhat, | ^ g PJ The assurance or
realization that the stream of transmigration is
ended and nirvana attained, j ^ ^ The super-
natural insight into the ending of the stream of
transmigration; one of the six abhijnas.
influence of unenlightenment, ignorance, or blind fate,
on the unconditioned producing the conditioned,
V. m 18 .
A bear. I iJj Bear's ear mount, the
place where Bodhidliarma was buried.
Glitter, twinkle. | ^ jjj* (or 5 ^), Ahgaraka,
the planet Mars ; also j/c US R 5 it is also described'
as a naksatra, or asterism, and as such is rej^reseiited
in feminine form in the Vajradhatu group.
You,- thou ; so, thus ; used adverbially.
I Ijij Before this, formerly, used by T‘ieii-t'ai to
denote the time preceding the Lotus siltra. , | ; ■
I ^ Jheya, cognizable,- tlie region or basis, of
knowledge.
m Litigation, law-ease ; a prison ; flh j q.v.
Earth-prison, the hells.
Vaidurya, described as a green indes-
tructible gem, one of the seven precious things. A
mountain near Varanasi. Also I I (W); m
M. Wi- 1 i 3E Virudliaka, cf. gi.
M Agi
ite 1 ig.
Jasper (green), green crystal. | ^ cf.
Mould, influence, discern ; knnslit. ,, /rwii, 7.:bi.
I 'BL ^ Kimsuka, the tree Biitim fnrndosa, wiih
beaiitifiii red blossoius ; a red stone, perhaps a
ruby. j ^ ^ ivirhkara, 10,000,000,000. | [fg
Kiniiara, v.
Vicildtsa ; <loubt, suspect; hesitate, be un-
certain, fear, surmise. | The messenger, tempter,
or lictor, of doubt. j $jj The thorn of doubt.
I M Ho ^ The palace for doubters outside Amita-
bha's heaven, where all doubters of him are confined
for 500 years until fit to enjoy liis paradise. | ^
The holding to doubt. ] A doubting heart,
dubious, suspicious. j ^ Doubt and delusion,
doubt, uncertainty. | To repeat of doubt,
j ^ The bandage of doubt. [ ^ The overhanging
cover of doubt, j ^ Doubtfully to view, doubtful
views, doubt.
To survey, examine ; a palace-eunuch ; the
Academy ; to superintend, oversee ; warden of a
jail, warder, jail. 1 ; 11^; The warden,
To smoke, fumigate, cense, perfume, exhale;
becloud. 1 ^ To fumigate, perfume, i.e. the
I’OURTEEK STROKES
or superiiitendenti of a monastery, especially the one
who controls its material affairs.
3g£ An emptied vessel, all used up ; end, finish,
complete, nothing left ; all, utmost, entirely. | A; H
At the end of seven days, seven days being completed.
1 + The entire ten directions, the universe,
everywhere, | ^ To the end of all time,
eternal. 1 M ill! The identity of the absolute
and the empirical, a doctrine of the Pra.jnaparamita.
Jade-green, or blue. | |j|i '/U The bliie-eyed
barbarian, Bod h id li anna.
Pl^ Woe, ealamii.y, misfortune.
/fra Blessing, ]iap])iness, felicity, good fortune.
I flii A place of biossedness, a monastery. |
A blesses] reward, e.g. to be reborn as a man or
a deva. | [Jl Tliat wliicli eniises or gives rise to
blessing, i.e. all good deeds. | ^ A court, or
hall, of blessedness, a moiiiastery. | Piinya.
Blessed virtues, all grnjd deeds ; the blessing arising
from good deeds, j ^ ^ The adornment of
blessedness and virtue, i.e. of good deeds. | ^ ^ IS
The nutriment of blessedness, i.e. deeds of charity.
I Wi Buddhakaya, or ]}ody of Buddha, in the
enjoyment of the highest samadhi bliss. | The
gates of blessedness and virtue, the first five of the
six paramitas. | Blessedness and wisdom ;
or virtue and wisdom. [ Blessedness and felicity,
blessed felicity; to congratulate on good fortune.
I Blessedness and wisdom, tlie two virtues which
adorn. | ^ The reward of blessedness. | H
The karma of blessedness, a happy karma, j
Born of or to happiness. | ^ ^ Punyaprasavas,
tlie tenth bralimaloka, the first region of the fourth
dliyana. | jj The field of blessedness, i.e. any
sjphere of kindness, charity, or virtue ; there are
categories of 2, 3, 4, and 8, e.g. that of study and
that of charity ; parents, teachers, etc. ; the field
of poverty as a monk, etc. | H The garment of
the field of blessing, the monk’s robe, ] ^
The Buddlia-dharmakaya as blessedness, in contrast
with it as wisdom. | Happiness and emolu-
ment, good fortune here or hereafter. | ^ The
cover, or canopy, of blessing. | The^life or
conduct 'which results in blessing, e.g. being reborn
as a man or a deva. | ||| Blessedness and insight,
similar to | ; \ \ & The feet of blessed-
ness, one consisting of the first five paramitas, the
other being the sixth paramita, i.e. wisdom ; happiness
replete.
426
To call, style, invoke to weigh; a steelyard,
scale ; to suit, tally with. ' | To invoke a Buddha,
i To invoke the (Buddha’s) name, especially
that of Amitabha. | ^ |i Af To worship a variety
of Buddhas, etc,, instead of cleaving to Amitabha
alone. ■ 1 ^ The soma plant, suggested by
Sir Aurel Stein as possibly wild rhubarb. |
To praise.
■ Vija ; bija. Seed, germ; sort, species ; also to
■ sow, plant. I ^ Seed, germ ; the content of the
alayavijnana as the seed of all pheiioinena ; the
esoterics also have certain Sanskrit letters, especially
the,: first letter a, as a seed or^germ coiitaiiiiiig
supernatural powers, j ^ m Alayavijnana, , the
abode or seed-store of consciousness from which
all phenomena spring, producing and reproducing
momentarily. | Seed nature, germ nature ;
derivative or iiilieritecl nature, j Omniscience,
knowledge of the seed or cause of all phenomena.
I Ift §§ The three categories of the Alayavijnana :
(1) the seed, or cause, of all pheiiomena ; (2) the
five organs of sensation; (3) the material environ-
ment on which they depend. | ^ The seed
of Buddlia-truth implanted, its ripening, and its
liberation or harvest. I II ti: # A world of
every kind of thing. | The insight into all
seeds or causes, Buddha-kiiowledge, omniscience,
I fal The alayavijnana.
Beginning, coming forth, elementary principles ;
a point either beginning or end ; straight, proper.
I ® 111 strict propriety. | ^ To sit straight
and proper. | ]£ With a proper mind and
regulated will, doing 110 evil. | I£ Proper, properly
ordered, rectitude, integrity.
Exliaust, used up, iinislied ; utmost. | 3^
A place said to be ia the Karakoram juouiitains,
■where according to Fa-hsieu formerly great assem-
blies were held under royal patronage anil with royal
treatment. Eitel gives it as Khala, and says “'an
ancient tribe on the Paropamisus, the Kasioi of
Ptolemy ” ; others give different places, e.g. Kashmir,
Iskardu, Kartchoii. I 3t w |t|E 3 ^. j fjg Khadga
(sometimes in error Khanga), a sword, a rhinoceros'
horn, a rhinoceros, j Pg ^ Khadira, the .dene/rt
caiec&u ; khadlia, the Mimosa ■pudica. .K. W. A
hardwood, also Karavira.
Wis A tablet, slip. | Sutras.
® Each, every. | 1 IH "ir jE Every single
thing is the complete eternal Tao.
427
FOUBTEEN STEOKES
A pipe, tube ; to rule, control. | ^
Pipes, strings, and preacMiig, an ''accompanied'
service — in India.
for monastic robes. I | ^ Monks. | ^
A' monastery. | ^ Black robes, monks. |
The black-robe order, monks.
Eeckoii, count, calculate,
numbers, to count, number.
To count
Cleaned rice, freed from the husk, pure;
essential, essence, germinating principle, spirit ;
fine, best, finest, I ^ , I M ^ 1 ^ A place
for pure, or spiritual, cultivation, a pure abode,
the abode of the celibate, a monastery or nunnery.
I M Vitality, virility. | ^ Pure truth, . appre-
heiisioii of ultimate reality. | |iji Vitality ; also
, the , pure and spiritual, the subtle, or recondite.
I Jg Virya, one of the seven Bodhyanga ; " vigour,’’
"valour, foititude,’’ "virility” (M. W.) ; "well-
doing ” (Keith). The ■Chinese interpretation may be
defined as pure or unadulterated progress, i.e.
zeal, zealous, courageously progressing in tlie good
and eliminating the evil. | Viryabala. The
power of unfailing progress, one of the five moral
powers. I §f| ^ f J fix Zeal as the bow, wisdom
the arrow. | ^ Zeal, energy, or progress
as the fourth of the six paraniitas. j ff |}g The
booth, or canopy, where the feast of all souls is
provided.
A kind of open-work, variegated silk,
Sexual talk ; improper remarks.
Tight; to bind tight; press tight ; pressing,
urgent ; translit. 'kin, | DJ Kirhsuka, v. ^
niby-colour. | ^ Important, j H ; j Jg
(or p'g) ^ ; II (or || Kimiara ; the musicians
of Kuvera, with men’s bodies and horses’ heads ;
tliey are' described as A men,
and fp mytliieal beings ; one of the eight classes
of heavenly musicians; they are also described as
horned, as having cr^^stoI lutes, the females singing
and dancing, and as ranking below gandharvas.
sutra.
Thread ; a clue, continuation. An intp. of
m A net rope, bond, social nexus,, constant obliga-
tion, the restraints of. society. ■ j ''|g The controller
of a monastery,
Jala. A net, a web. | g The " eyes ”, or
meshes of a net. For the Brahmajala siltra v. ^ |
m Black garments ; at one time black was used
A carriage-curtain ; a net ; a corner, cardinal
point ; to tie or hold together, connect ; a copula,
also, but, whereas, ■ now. | p Improper means
of existence by spells, fortune-telling, etc., one of
the four cardinal improper ways of earning a liveli-
hood. I 0 Vimalakirti, | 1 ( ||) f§ ; M ^
undefiled or spotless reputation, " a native of
VaiMli, said to have been a contemporary of :fekya-.-
muni, and to have visited China.” Eitel. The Vimala-
kirti-nirdesa^ sutra | ] |5r ^ IS % an apocryphal
account of " conversations between Sakyaniuiii and
some residents of Vaisall ”, tr. by Kuniarajiva ; an
earlier tr. was the. j [ a later was by Hsiian-
tsang, and there are niimeroiis treatises. | ]|p
cf. VaisalL ] Hj (fijl) cf. fif Vipasyin, one of
the seven ancient Buddhas. | ^ Avaivartika, cf.
pnf, one who never reverts to a lower condition.
I ® SIS Karmadaiia, the duty-distributor,
deacon, arranger of duties, second in command of
a monastery.
Samasa ; assemble, collect ; an assemblage.
( The phenomenal w'orld likened to assembled
scum, or bubbles. j |f Sam,iidaya, , the, second
of the four dogmas, that of "accumulation”, i.e.
■ that suffering is caused by the. passions, j , || To
assemble, flock together.
jj^ To hear ; . to ma.].ve .knovii to ; to smell.
[ yfc 3^1 To hear of the power of . tli'C light of
Amitabha. | To licar the name of; fame,
femoiis ; to liear ilic name of Biiddlia. or a Ihiddba.
! £1 Hearing flic word and becoming wise in it;
wisdom obtained from hearing. [ To hear and
keep ; hearing and keeping in mind ; liearing and
obeying. | To hear the doctrine, j (l;^:) pg
To hear and keep, hear and rememlxa: the teaching,
dharani pg" | ] meaning to hold to, maintain.
^ To begin, initiate. | ^ifi or ff Seng-
cliao, name of a monk in the fourth century whose
treatise is called by this name.
Rotten, corrupt, putrid, sloughing. [ jtp ^
Purgatives, diuretics.
^ Fat, oil, unguent. j PJ Oil and light, oil
being right conduct, with the resultant shining before
FOUETBEN STROKES
428
'Honey; translit. | f Ij , |&p , Mrga ; a, deer;
mrga-raja, royal stag, Buddlia. | fi] Mleccha,
cf. ^ heathen, non-Bxiddhist nations, the bar-
barians. I ^ ftu # Mrga-sthapana,
Mrgadava, a famous park north-east of VaranaS,
a favourite resort of Sakyamuni. The modern
Sarnath, near Benares. Eitel.
Beautifully robed. [ Vaipulya, en-
larged, V.
Naked. | ^ ;
; Nirgranthas, naked ascetics.
Truthful, true, truth ; real ; sincere, sincerity.
I fg True and trustworthy, true, reliable. | ^
Truth, a truth, the true teaching of Buddhism.
m Commandment, precept, prohibition, warning,
rule. I fjl To warn and punish ; to punish for
breach of the commandments or rules. | |Uj Pro-
hibitions from evil and exhortations to good. See
To remember, record.
To intone, hum ; translit. f/a. | ® ^
Gardabha, defined as an ass. | IJ|t Garuda, v. m.
i}5 £5 Ganapati, a leader, Gapesa, the ‘‘ elephant
pleased, joyful.
god ; it is, however, defined as ^
sin
To
to acknowledge, e.g.
Imposition, deception, lyii
To murmur, recite, intone, memorize by repeat-
ing in a murmur, cf. | |S To intone sutras.
^ A birthday ; to bear, produce ; wide, boastful.
I # An assembly to celebrate a birthday,
e.g. the Buddha’s on the 8th of the 4th month.
To swear, vow, engage to, enter into a contract.
, To swear and engage to. | fjg To swear
and vow, e.g. the forty-eight vows of Amitabha to
save all beings
^ Words, discourse, coimu’sa,tio!i, speech, lan-
guage; to say,, speak with; cf. riita. [ ^
The karma produced by speech. j ^ Rutartha
word-meaning ; word and meaning, j ^ Abhidhana.
Words, talk, speech; naming.
A terra(?e, platform, stage, look-out ; also
written ^. | ^ A platform, or stage, for an
image.
Give, grant; : with, "associate ; present :at,
share in ; mark of interrogation or exclamation,
j To give strength. | H To be willing (or
vow) to grant.
To posture, brandisli, play ; urge. | To
play, perform plays. '
Twigs ;_ to steam, vapour. | Steaming or
cooking sand for food : an impossibility, like Ananda
trying to meditate without cutting off evil conduct.
m Thorny biislies, furze.
Tribtilns terrestris.
^ The calthrop,
^ Hay, straw, fodder. | .Ksuma, ksauma,
linen, flax, linen garments ; also | ^ ^ ;
m I; m 1; H I.
3E Bimhisara, v.
Rushes, flags, grass. | g] A rush cushion,
or hassock. | ^ Upasaka, j j cf. f®. |
/B ; I Si I Bhojaniya, to be eaten, edible ;
what is suitable as the fare of monks and nuns,
proper food ; one list gives wheat, rice (boiled),
parched rice, fish, and flesli ; another gives cakes
(or loaves), porridge, parched grain, flesh, and boiled
■■'■rice..' ■'
^ A cover, anything tliat screens, hides, or
hinders ; to build ; then, for. The passions which
delude the real mind so that it does not develop.
A hat, or umbrella, or any cover. The canopy over
a Buddha. [ || Cover and bonds, i.e. the passions
which stunt growth and liold in bondage.
■ ' xjj tt
m To cover ; stupid, ignorant ; receive (from
above) ; Mongol. | ^ Mongolia, Mongol. I m
Stupid and deluded. » i
Azure ; the heavens ; grey, old. | f| ^
The cave of the azure or green dragon, where it
lies curled over the talismanic pearl, which only a
hero can obtain.
Insects, creeping things,
insects may attain Buddhahood :
^ Even
V. § ^ ir 93.
429
FOUETEEN STEOKBS
To speak, say, talk, discourse, expound ;
speech, etc. Used for 'fg; pleased. | —
V. — and 7^ ; the Sarvastivadah realistic school.
I ® ^ The Prajnaptivadinah school, a branch
of the Mahasaiighikah, which took the view of
phenomenalityand reality, ? founded on the Prainapti-
sastra. | fH; The Lokottaravadinah school,
a^ branch of the Mahasanghikah, which held the
view that all in the v^orld is merely phenomenal
and that reahty exists outside it. 10^ Hetu-
vadinah, idem Sarvastivadah. j The bi-monthly
reading of the prohibitions for the order and of
mutual confession. | To tell or expound the
law, or doctrine ; to preach. | ^ To tell and
mdicate. j H To expound the sutras. f ^
To confess sin, or wrong-doing. | *|5 idem
S (§) ^ Sautrantika school. " | To expound
thoroughly, penetrating exposition. [ Speech
and silence.
To buy or sell on credit ; to borrow ; slow
remiss, shirk. | B. m. ^ B. Sanaiscara ±
Saturn, or its regent. | ^ Santa, pacified, at ease,
ceased, dead, liberated; also ^
A guest ; to entertain ; to submit. \ ^ ^
Pihgala, an Indian sage to whom is attributed “ the
Chandas ” (M. W.), i.e. a treatise on metre. | ||
? Pincjara, ? Pipdala, one of the painless purgatories.
I Pindada, abbrev. for Anathapindada, v. {ig.
I ^ M :)3 X Pippala, pippala-vrksa, the bodhi-
druma, or tree under which Sakyamuni obtained
insight. I ^ Vaibhara, the Vaibhara cavern;
“ a rock-cut temple on a mountain near Radjagrha,
now called Baibhargiri. Sakyamuni used to resort
thither for meditation.” Eitel. J ^ ^ Pippala,
V. above. | gf One of the purgatories, v. above!
I I M ® M Pii.wjola-bharadvaja, name of
the first of the sixteen arhats, who became the old
mail of the mountains, white hair and beard, bushy
eyebrows, one of the genii. U
— . To hasten to, return ; a long time. j
A prefecture in south-we.st Chihli, with a monastery
from which the T‘ang monk Chao-chou got his
pseudonym.
Light; frivolous; to slight. | ^ Rot
oppre.ssed, at ease. | ^ To despise ; the pride
ot thinking hghtly of others. | % As light as a
hiir, as unstable as a feather. j Lio'ht and
heavy. ®
To send
and to call.
to drive away.
To send,
To yield, accord ; modest.
bar, distant, far removed. \ ^ ^ To
be far removed from the dust and defilement of
the world. I idem g. jg q.v. 1 The seventh
Stage of the bodhisattva, in which he leaves the
phenomena and enjoys mystic contemplation.
I W J vivarjana ; leave afar off, be far removed ;
absolute separation of unconditioned reality from the
realm of phenomena. J ^ ^ The joy of the first
dhyana heaven, in which the defilement of desire
is left far behind in mystic contemplation.
To engiave, on metal, stone, or the tablets
of the heart.
A weight equal to the twenty-fourth part of a
tael ; a small ancient coin ; a scruple ; trifles.
1 The gossamer clothing of the devas, or angels,
Mi Tamra. Copper, brass. | ^ Copper money,
cash. I ^ A gong.
Rupya. Silver ; money. | -g, Silver-colour.
A pavilion, temple building ; chamber, council,
cabinet.
_ A border, region, juncture, limit ; between J
to 30m on ; then, since, now. ^ ^ :y \ Between
hfe and death. | Unlimited, j ^ Jvaistha,
the month m May-June. “ ”
. . T arana , avarana ; a screen, barricade, jiarti-
tion, a term for the passions or any delusion which
hinders enlightenment, j ^ Screen and obstruction
l e. an^hing that hinders. 1 ^ Uft Salvation
through the complete removal of the obstruction of
illusion.
Red socks. I j eiji ji Varsika ;
a flower that blooms during the rainy season, described
as of a white colour and very fragrant ; the aloe.
, Neck, collar; lead, direct; receive. | a
To receive, accept. | ^ To receive and interpret,
- Somewhat, quite, very ; partial ; translit. p)
bha. Of. la. 1 II * j® (or * 0) Philgur
tiie twelitn montb ia India (February—Marcl
1 Piianitaj tli6 inspissated juice of tiie sug
FOrKTEEN-FIFTEEN STROKES
430
cane, raw sugar. ] Phala, fruit, produce, progeny,
profit, etc. | H ^ (or P-p) Bliaradvaja, descendant
of the ancient sage Bharadvaja, intp. as one of the
six (or eighteen) Brahmin surnames, and as meaning
M ® of keen mind, clever. | ||(i ; | -g: | ;
1 ^ \ Spliafika, rock crystal.
^ Samakan, the
i ii Sphatika,
In gusts, suddenly. j
modern Samarkand . Eitel.
see
Eeplete, full,
fed fuli with studv.
^ Eeplete with learning ;
To adorn ; gloss over ; pretend. |.
^ Yikramadifya, a king of Sravasti and
famous benefactor of Buddhism, v. fg.
V. M Svaba.
Translit. dJia, dhya. ] Dhyana, also
I (SP) Sj5; \ fi 11 tr. by and q.y.
I Jp The Deccan. ] 0 v. ^ Dharma.
I ^ ilS Dasaka, a slave, or dasika, a female slave.
I If ^ Dhvaja, a flag. | p ^ $!§ Dhana-
kafaka, or Amaravati, an ancient kingdom in the
north-east of the modern Madras presidency. |
Dhatu, intp. by ^ field, area, sphere ; ^ embodi-
ment, body, corpus ; nature, characteristic.
It means that which is placed or laid ; a deposit,
foundation, constituent, ingredient, element ; also
a sarlra, or relic of Buddha. The two dhatus are
the conditioned and imcoiiditioiied, phenomenal and
noumenal ; the tliree are the realms of desire, of
form, and of the formless ; the four are earth, water,
fire, and oir ; tbe six add space and intelligence ;
the eighteen are the twelve aya tanas, with six sensa-
tions added.
The mind, the soul, conscious mind, vijnana ;
also I fji. I ^ Animus and anirna ; the spiritual
nature or mind, and the animal soul; the two are
defined as mind and bocE or mental and physical,
the invisible soul inhabiting the visible body, the
former being celestial, the latter terrestrial.
The ‘^pha3nix’’, the auspicious bird. | fij
Phoenix ’’-ksetra, a term for a Buddhist temple.
Cry, sound, . note of a bird, etc. | ^ To
sound the wooden fish to amiounce a meal time.
I A rattling staff shaken to warn the spirits.
.Interrogative particle,; translit. ma, ba;:^ ci,^
I Maya, illusion, hallucination; .also i,ntp.
® body. I ^ II Mathura, the modern' Muttra.
I JB I I li Mala, a head-dress, wreath. , | fJb.Masa,
a month. [ p. Malaya, a kind of incense from
the Malaya mountains in Malabar. | Mama,
my, mine, genitive case of the first personal pronoun.
1 JM M Mamaki;^ ^It It I ; it # I (or ff ) *
^ ^ ; fbe Vajra mother, mother of the ^ {^Ij
or of wisdom in all the vajra group.
-W' Ghrana. The nose ; one of the five indriyas ;
the organ of smell ; one of the six vijnanas ( 7 *^ f^-)
or perceptions, the sense of smell ; translit. vai, vi.
I X Organ and sense of smell. | ^ -(^ Vaisaklia,
the second moirth of spring. \ see || , Vibhasa,
I The organ of smell. | The breath of
the nostrils ; also the perception of smell. | jg
^ M y- m Virudhaka. 1 ISf ^ v. Jg Vihara.
1 ^ The sensation, or perception of smell. | ^
^ Virupaksa. One of the Lokapala, or griardians
of the four cardinal points of Mount Sumeru. In
China known as g wide-eyed, red in colour, Avith
a small pagoda in his right hand, and a serpent in
his left ; in China worshipped as one of the twenty-
four Deva Arya X Also, a name for Mahesvara
or Rudra (Siva). Ch 1)1 and jff.. \ M ^ cf. H
Vinaya. | |!j| glji Dhyana master AA’ith nose (and
other organs) shut oil from sensation, i.c. a stupid
mystic. ) (or ^) (g Bijaka, a seed, v. ff.
** " A "'*
Ev'en, level, ecpial, uniform ; complete, perfect ;
equalize ; tranquillize ; alike ; all ; at the same time’
altogether, j H p; The final body which brings
to an end all former karma. | fg; 1 ® Speaking
and hearing together, or at the same time.
15. FIFTEEN STROKES
M Stiff, rigid; prostrate.. \ ^ Saiiisara,
course, transmigration, v. ^ and ^
A number varying from the Chinese 100,000
to a Buddhist 1,000,000, 10,000,000, and 100,000,000.
Manner, mode, style; ceremony, etiquette.
I ^ j I Mode, style, manner.
Perverse, base, depraved ; partial, prejudiced ;
rustic, secluded. | ^ PerAmrse, incorrect, or de-
praved views.
4:31
FIFTEEN STKOKES
A sword, two-edged sword. I III ; I It
i-tl ^ Asipattra. Tlie liill of swords, or sword-leaf
trees hell, one of the sixteen hells ; also called
71 y]
To split, rend, tear,
arrow cleaving (the air).
^ Rapid as an
A kitchen ; also a cabinet for an image.
: Bliiironi, an exclamation frequently occur-
ring at the beginning of mantras, probably in imitation
of Brahmaiiic iiiantras, which begin by invoking bliur
earth, bhiivali air, and s var heaven ; or it may be
a combination of bhiir, eartli, and om, the mystic
inteijectioii.
To neigh ; a crashing noise.
a hawk, falcon.
ifS Syena,
Bite, eat, feed on ; a bite, morsel ; to lure.
I ^ To gnaw the moon.
A grave | 1|.
gained all wisdom and refused to hear the Lotus
gospel. i J:. ^ Adhipatiphala, v.
dominant effect ; increased or superior effect, e.g.
eye-sight as an advance on the eye-organ. | ^
The cause, condition, or organ of advance to- a
higher stage, e.g. the eye as able to produce sight.
'I ^ The kalpa of increment, during which human
life increases by one year every century, from an
initial life of ten years, till it reaches 84,000 (and
the body from 1 foot to 8,4-00 feet in height), in
the ^ ^ similarly diminishing. | Increasing
(po-wer of prayer for) cessation of calamity. | ^
Augmented pity of a bodhisattva, who remains to
save, though his j advanced knowledge 'would
justify his withdrawal to nirvana. [ ^ Advanced
or increasing study of tlie moral law ; the study
of the higher moral law. | ^ Incixaising, improving.
I Advance, progress. | ^ A bodhi-
sa-ttva's progress in the doctrine witli concurrent
reduction in remcariiation. | -j|; Increasing both
broad and long, | referring to iDrendth and
to height, or lengtln j ^ Yirudliaka, the
Mahara ;ja of tlie^ southern (jiiarter. | ^ g
Virudhaka and fSiva..
Play, pleasure.
To play, perform.
Ink ; black ; dyed black, e.g. | black
clothes, at one time said to have !:)een the garb of
the monk to distinguish hiiii froin tlie ordinary people
who wore wliite. | ^ ]\Icigad]ia, v.
^ To fall, sink, settle, slide. | To drop a
mustard seed from tlie Tusit;i Leaven on to the
point of a needle on the eartli, most difficult, rare.
To fall ; dilapidated ; to fall from a higher
to a lower place or condition ; a tr. of Prayas-
citta, expiation, a section in the Xiiiaya of iiiuety
offences fot which atonement is required. | Jg
Dvarapati or -vatl, " an ancient kingdom on the
upper Irawaddy.” Eitel.
_ To increase, add, augment, more. [ — ^ pn|
H Ekottara-agama. The agama in which the
sections each increase by one, e.g. the Aiiguttara
Nikaya of the Hlnayana ; a braiich of literature
classifying sulijects numerically, cf. [SpJ agama. 1 Ji
Additional, increase, superior, strengthened. | J;:
Advancing or improving mind, superior mind. | j-
^ The study of increased powders of mind
(through meditation). | Jt 'if Arrogance, pride (of
superior knowledge) ; e.g. the 5,000 disciples -who,
in their Hinayana superiority, thought they had
# To write. | To copy the scriptures.
M' A liut, study, monastery ; fellow-student.
I ± ; \ it I I The head, or manager of
a monastery.
To try, judge, examine. | j§; ® Discrimina-
ting thought.
Dlivaja; Ketii. A pennant, streamer, flag, sign.
I A flag, banner. 1 ^ A sign, symbol, i.e. the
monk's robe.
Pataka, a flag, banner.
To ffill in ruins ; come to nought ; cast aside
do away with, discard ; spoil, waste, | Iff
The discarding of previous rules in the Nirvana
vsutra, e.g. previously monks were allowed the three
kinds of clean meat ; in this siltra all are forbidden.
1 S': W ^ To cast aside evil and perform tlie
good. I ® ® To set aside tlie temporary
and establish the real and permanent. 1 2 ^
To set aside the temporal life (of the Buddha) and
reveal the fundamental eternal life.
FIFTEEN STROKES
i
cf.
X-
A fane, temple, palace ; an intp. of caitya,
} Broad, wide, extensive, spacious ;
^tended, enlarged, expanded; for vaipulya v.
j, lor whicli [ is also used alone to indicate
vaipulj^a sutras, etc. | ff Wide and spacious,
extensively read, very learned. | ff ^ The one
wJio.se body tills space, \'airocana. | ^ M Vai^h,
broad ornate city, cf. til. | ^ Broad and great.
I -X I? Ihe vast wisdom of Buddha beyond
measure. | ^ The centre where vast virtues
meet, a terra for Aniitabha. I m Vinulanraina
or Vipulainati, vast wisdom, an ipilet of a BudX^
one able to transform all beings. \ m Full or
detailed teaching by the Buddha about the duties
ot tlie order, in contrast with |8§ fic general or
suniraanzed teaching ; the detailed teaching resultino'
from errors which had crept in among his disciples"
I ^ ^ Brhatphala, the twelfth Brahmaloka, the
third of the eight heavens of the fourth dhyana
realm of form. | ^ Broad and narrow. I g W
the \nde-eyed deva, Virupaksa, diversely-eyed, havincr
deformed eyes, an epithet of Siva, as represented
with three eyes ; name of one of the four Maha-
rajas, he who guards the west. | -g- A broad
and long tongue, one of the thirty-two marks of a
Buddha, big enough to cover his face ; it is also
one of the marvels’’ in the Lotus sutra.
h ' ^ to extremities, corrupt,
I Corrupt, or base
__ A bullet, shot; to strum, snap ; repress,
^ a Lth.
^ p JM- Dantakastha, a tooth stick, v. ffi.
I ^ ® Dantalokagiri, a mountain (the montes
Daedah of Jiistmian) near Varusa vdth its cavern
_Ivashmiri-Ghar), where Sudana lived.
I % 3® -h^andaka, name of a Idnp^. I ^ ifjn M Thf>
toy „ D.,daka de*oy<d b/a Lfbetate
vin had carried off the rsi’s wife, saying a rsi had no
^ fingers— in assent,
tw»^’ ‘tao •q"»i to
Shadow,^ picture, image, reflection, hint ; one
of the twelve ■ colours ”. ( ^ Shadow things, i.e.
rinJ ^ Pratibimba. Shadows, reflections, with no
leal existence or nature of their own. I The
coming of a deity, responding, responsive. I J
A hall where are the images, or pictures, of obiecte
of worship. I ^ The epiphany of the shadow!
ie. the temporal Buddha. | g Like a shadow-
guardian, always following like a shadow the sub-
stance. I ^ M y I 1^ I The responsive group
in the Lotus sutra, who came in response to a call,
e.g. Maiiju^ri, Kuan-yin, etc.
Penetrate, pervious, perspicacious ; through-
out ; communal. | To penetrate or rea.cli the
heart or mind.
Virtue, moral excellence, moral power, power ;
also translates guna ; translit. /a. | (X) H
Taksasila, an ancient kingdom and city, the Taxi la
of the; Greeks. Lat. ' 35^ 8' N., Long. 72° 44', E.
i ^ laksaka, one of the four dragon-kings.
I it Virtuous scholar, a term for a monk in tdie
rang dynasty. | ^ ^ The svastika. t The
root of the moral life, or of religious power ; also a
name for Amitabha as the root of all virtue. [
The mother of virtue, i.e. faith which is the root
of the religious life. | The ocean-like character
and influence of virtue. | The vase or talisman
of power, cf. ^ j: | fg Meld of virtue, or of
religm us power, i.e. the cult of arhats and Buddhas.
1 ^ Moral conduct and religious exercises, or disci-
pline ; moral conduct. | J§1 The wind of virtue
or of religious power, j ^ TheMmgrance of virtue;
Felicity, felicitous, felicitate. [ ; |
A. service of felicitation, e.g. on the dedication of im
image, temple, etc.
Commiserate, pity, sympathize, charitable.
. Sympathetic thoughts. ( ^ To pity, love,
care for. | ^ To pity, commiserate.
mie.
To long for, hanker after, love ; translit. mo,
, _ j„ Moha, V. ^ Unenlightened, stupid,
j ^ ^ Mudra, a seal, sign, token, hand or fiimer
• \m I l m Mula, root, fundamental, hence
mulagrantha, fondamental works, original texts •
Mula-sarvastivadah, the Hinayana school of that
name.
! ’ translit. dan. | Danta,
SS’ f h’ 7' 1 ^ Uanta-
hastha, tooth stick, said to be chewed as a dentifrice •
^ 1 ® ^i® ® •‘1 tooth-
pick of the Buddha.
Hate, dislike. | ^ Hate and love.
^ Passion, inordinate desire, lust, y. j ®
To hanker after, desire. ^
433
FIFTEEN STROKES
^1^ Boastful, bragging ; self-indulgent ; indul-
gent ; translit. ko, kau, go, gau ; cf. H, g.
I Tlie pit of pride and arrogance. | ^ ;|[5
Kauseya, also | ^ | ^ 18: cloth made
of wild silk. I p Idem. | (or gg Kausika,
of the family of Kusika, family name of Indra ;
one account says Amitabha was of the same family
name. | Arrogance and pride. | g ^ ;
1 ^ I 5 * ft 1 I Gautami, feminine of the patro-
nymic Gautama, the family name of Sakyamuni.
Gautami is a name for Mahaprajapati, his aunt and
nurse, who in the Lotus sutra is predicted to become
Buddha. | Gavaiiipati, also I ^ ^ 1 ;
JIS I ^ S ; S M # J£ chewing the
cud; lord of cattle, etc. A man who became a
monk, born with a mouth always ruminating like
a cow because of former oral sin. | || Kosala,
Kosala ; also ^ (or | | j, i.e. Northern
Kosala, or Uttarakosala, an ancient kingdom, the
modern Oude ; also Southern Kosala, or Daksina-
kosala, an ancient kingdom, part of the present
Central Provinces. | ^ ^ Kausambi, also | ^
(or i; 1|L 0!j| | ; “an ancient city on the
Ganges in the lower part of the Doab.’’ M. W.
It has been identified by some with Kusia near
Kurrah ; but is the village of Kosam on the
Jumna, 30 miles above Allahabad. Cf. |
^0 (or ijS) Kauydinya ; also Prij ^ ^ ; 1^
^ 1^ Ajhatakaundinya. (1) A prince of
Magadha, uncle and first disciple of Sakyamuni.
(2) A grammarian mentioned in the Pratisakhya
sutras. (3) Vyakarana-Kaundinya, who was told by
the Buddha that a Buddha is too spiritual to leave
any relics behind. Eitel.
Sorrow, grief, melancholy, anxiety ; to mourn,
grieve; translit. 2 /?^ ; cf. (g, | ^ The world
of trouble and sorrow. ] ^ Sorrow, one of the five
emotions. I ^ ^ ^ Upatisya, perhaps a name
of Sariputra. j The fires of sorrow or distress,
i ^ X Upeksa, cf. ® indifference attained in
abstraction, i.e. " indifference to pain or pleasure,
equanimity, resignation, stoicism “b Childers. “Look-
ing on, hedonic neutrality or indifference, zero point
between joy and sorrow, disinterestedness, neutral
feeling, equanimity.” Pali Text Society's Dictionary,
I 1?6 #13 Udaka, water. | pg ^ Udana, cf.
etc. Breathing upwards from the throat into
the head ; guttural sounds ; the navel, umbilical ;
the middle ; volunteered remarks or addresses by
the Buddha, sermons that came from within him
without external request ; voluntarily to testify.
^ Prajna ; sometimes Jnana. Wisdom, discern-
ment, understanding ; the power to discern things
and their underlying principles and to decide the
doubtful. It is often interchanged with though
not correctly, for cMh means knowledge, the science
of the phenomenal, while hui refers more generally
to principles or morals. It is part of the name of
many monks, e.g. | 'q* Hui-k^o ; | ® Hui-ssu.
The sword of wisdom which cuts away
illusion.
^ Prajnabala, one of the five powers, that
of wisdom.
fP Wisdom-sign, or seal; also ^ pp.
Rj Hui-k‘o, the successor of Bodhidharma,
V. ^ ; he previously cut off his arm in appeal to
be received as disciple, and finally inherited his
mantle and alms-bowl.
fp Wisdom-life, or wusdom as life, wisdom
being the basis of spiiitual character. A term of
address to a monk, also j and to a monk by
a superior.
^ The study of wisdom, e.g. the Abhidharma.
XI "Wisdom-illusion, wisdom-conjuring ; the
kaleidoscope of wisdom.
m s. Wisdom-patience, one of the +
^ Hui-ssu, the second patriarch of the Tfien-
t'ai school ^ ^ ^rp.
1s Hiii-k‘^ai, a monk and author, also known
as ^ ^ Chih-k'ai of the sixth century a.d.
Mental conditions in contrast to mind itself.
^ H Wisdom-sun, Buddha-wisdom. Hui-jih,
a celebrated T"ang monk and author (disciple of I-
ching) who also went on pilgrimage to India and spent
thirteen years there, died a.i>. 748 ; entitled ^
H
^ Jnanacandra, author of the non-Buddhist
0 ^ ^ ^ l&j Vaifesika-nikaya-da&padartha-
^astra, tr. by Hsiian-tsang ; perhaps the same as
The root, i.e. the organ, of wisdom.
FIFTEEN STROKES
434
_ ; Undertaking and doing ; practical good-
ness resulting froni wisdom.
Th® living stream of wisdom able to
cleanse all impurity.
Hui-ching, a noted T'ang monk, trans-
lator and author, who was commanded to assist
Hsiian-tsang in his translations but was unable
through failing health.
&
The torch of wisdom.
^ The lamp of wisdom. | | ^ A king
who gave his flesh and blood to save the lives of
others.
m Hui-lin, a disciple of the Indian monk
Amogha ^ ; he made the | | § ^ dictionary
of sounds and meanings of Buddhist words and
phrases, based upon the works of ^ Hsiian-ying,
W. lE Hui-yiian, ^ $ K‘uei-ehi, and # ^ Yiin-
kung, in 100 chiian, beginning the work in a.d. 788
and ending it in 810. He is also called ®
^ ; died 820.
The eye of wisdom. | The wisdom-
eye that sees all things as unreal.
The bond of ignorance and stupidity
which fetters wisdom.
_ . 5 The apprehension of the meaning of
reahty through wisdom.
nb The power of wisdom.. Hui-neng, name
of a noted monk, sixth patriarch of the Intuitional
or Meditation sect ; died 713.
M ^ Hui-yiian, a noted T'ang monk and lexico-
grapher, author of the ( | ^ ^ dictionary of
sounds and meanings, cf. (
-If-
M m Wisdom-store, the Abhidharma Pitaka,
which embodies the science of ascertaining . the
meamng of the sutras. Also, the whole of the
Iripitaka.
M M Wise views, or insight into wisdom, the
Views of wisdom.
® lift Hui-kuan, one of Kumarajiva’s chief
assistants in translation, died 424.
The function of wisdom — to explain all
things. I 11^ The escape by, or into wisdom,
i.e. of the arhat who overcomes the hindrances to
wisdom, or insight, but not the practical side of
abstraction, etc. ; better able to understand than
to do.
^ Hui-ch'ao, a monk who travelled in India.
^ ^ The leg of wisdom, the other being Jj® ^
M
Wisdom body, one of the five divisions
of the Dharmakaya, which is the embodiment mter
alia of inherent wisdom.
The mirror of wisdom.
■S'
^ The clouds of wisdom with which the
Tathagata covers all beings.
To compose, compile,
author’s title.
Compiler’s name,
To sow, publish ; reject ; to winnow ; to stir
up, cheat ; translit. pa, pd. i jg Pani, the palm
of the hand. [ Pasa, a noose, snare. | ^
Upama, a resemblance, simile. | ft ^ ^ Pasupata,
followers of the lord of cattle, Siva, who smeared
themselves with ashes, also ^ | I 1.
To spread, open out, scatter, disseminate,
detach, uproot. \ M m M To dispense with,
or deny the law of karma, one of the five heresies.
.1 ii M (or ^ To uproot the weeds (of
Ignorance) and look for the mystic Buddha-breeze.
^ ^ Samakan,
To scatter, set loose, sow.
Samarkand, v. M.
cf. ^
To feel, handle, rub; translit. m, ma.mii.bai
m»m Mahoraga, cf. j ||.
^00 Magha, an asterism '' containing five stars
gure like a house, apparently a, y, rj,, v lieonis ”
435
FIFTEEN STROKES
(M. W.) ; intp. as governing the eleventh month ; for
which I -ft ; | ^ are also used. | | ^ Makara,
ef. I Sg a sea monster. | | pt Magadha, cf.
1 M PS also used for Magha, the month January-
February.
,J|J Madhu, sweet, an intoxicating liquor.
, I ^Mathura; Madhura. Ancient kingdom and
city, the modern Muttra on the bank of the Jumna ;
the reputed birthplace of Krsna, one of the seven
sacred cities, called Peacock City JL Krsna-
famous tor it^ stupas. The ancient name
pura,
Madhu is given in
(or or H) ^ ;
Other forms are
" » Mallika, a fragrant flower variouslv
described as jasmine, aloes, musk, etc. Name of the
wife of king Prasenajit, also called | | ^ M
MalyasrI. | | fti B ¥ Malaya in Malabar, cf.
I a. I 1 (or or g) ^ ^ I ^ Marici.
Kays ot light, the sun’s rays, said to go before the
sun ; mirage ; also intp. as a wreath. A goddess,
independent and sovereign, protectress against all
violence and peril. “ In Brahmanic mythology, the
personification of light, offspring of Brahma, parent
of Surya.” “Among Chinese Buddhists Maritchi
IS represented as a female with eight arms, two of
which aie^ holding aloft emblems of sun and moon,
and worshipped as goddess of light and as the guardian
of all nations, whom she protects from the fury of
war. She is addressed as ^ )s queen of heaven,
or as lit. mother of the Southern measure
{[j-Apar i Sagittarii), and identified with Tchundi ”
and with Mahesvari, the wife of Mahesv'ara, and
has therefore the attribute Matrika ”, mother of
Buddhas. Eitel. Taoists address her as Queen of
Heaven.
^ Up Pjf Mahendra, younger brother of Asoka,
reputed as founder of Buddhism in Ceylon.
ii Mahoraga, described as large-
bellied ; _ a class of demons shaped like the boa •
a spmt m the retinue of Sakyamuni ; a form taken
^ Aairocauaj _also ^ j | [ (g|) . J ®
Miitr^ a measurer, maker, former, mother.
Matrka, cf. j
Matrka, cf, | fe.
5-.^ I J Musara-galva,
agate, cf. 42 . o >
^ ^ (or ^), V. ^ M 'a? Manusya,
Manup, man, any rational being. i i ^
Manojna, agreeable to the mind, attractive, at will.
I 1 (or ^ 111 Manomaya, “ consisting of spirit
or mind, spiritual, mental.” M. W. Intp. as mind-
produced body, or form, any appearance produced
at will.
' ; I I ^ man,
m n w.
C' Manusya,
any rational being, v.
Mani ; “a jewel, gem, precious stone
(especially a pearl, bead, or other globular ornament).”
M. W. A bright luminous pearl, symbol of Buddha
and his doctrines. Tr. ‘ ‘ as wished ”, or at wish, who-
ever possesses the pearl receives whatever he desires.
One of the seven treasures. With Shivaites a symbol
of the Lihga. Also ^ jg. | | PE (B) Mani-
Dnadra, one of the eight generals ; ''a king of the
liakshas (the tutelary deity of travellers and mer-
chants, probably another name for Kuvera).'’ M. W.
1. I . ® f I i Manisbandhanaga. The naga-
king in whose hand is the talisnianic pearl.
^ M Mathura, modern Mutra, v. [
^ te M Matr, a mother. | j [ jin Matrka,
* J ® ii ; I # (or Us) %
' ff fi?u’ \ mm mi \ m &mi
I ^ the Abhidharma-pitaka, as the mother of
Buddhist philosophy.
"00 ful Masfira Saiicharama. An
ancient vihara about 200 li south-east of Moncrali
Eitel. Cf. g. o •
V. I m-
Mati, understanding ; v.
0 S V.
' - - I ^ Manorhita, or Mano-
rhata, an Indian prince who became disciple and
successor to ’^^subandhu as 22 nd Patriarch. Author
of the Vibhasa sastra. “ He laboured in Western
^dia and in Ferghana where he died in a.d. 165 ”
Eitel. Also I ® I ; 5 ^ ^ g jlj fjj.
m ¥
Musara-galva, v. jjj.
fifteen steokes
436
. , ^ M Mathava ; Madhava ; Madhu. “ The
^latnai of Megastlienes, a tribe of ladian aborigines
\vho lived north of Ivosala in Rohilciind and along
the southern frontier of Nepaul. They gave the
name to Mathura and Matipura.” Eitel. The last
statement at least is doubtful.
*
Mayura, ?L ^ a peacock ; also
^{I ® Matanga-arapyakah.
ihe second class of hermits (probably called after
“ cemeteries, at a distance
ot 500 bow-lengths (circa 3,000 feet) from a village.
r!f I ^ Matahgl, and on the stars.
t'l. Wh.
also
fl
Muhurta, a moment. Mahoraga,
V. I pf . °
/IK A medicine that can eradicate poison and
so overpowering that serpents avoid it ; also I tfc •
tbn: • r ac* . -dir 1 j
^ ^ \ Makara. A sea monster, either in th e
M ^ or a great turtle.
Also I tp or |B) I .11 PB Magadha, also
I. I ii,_ I ^ PS; 1 -ftjPB; 1 ig- pg “A
kingdom m Central India, the headquarters of
ancient Buddhism up to a.d. 400; the holy land
ot all Buddhists, covered with viharas and there-
tore called Bahar, the southern portion of which
corresponds to ancient Magadha.” Eitel. A rsi
after whom the country of Southern Behar is said
to be called. Name of a previous incarnation of
Indra ; and of the asterism Magha |
Manavaba, a Brahman youth
^ H ^ ^ (naramana). | [ .j|{| Sakyamuni in
a previous mcarnation.
garland, chaplet, head-
dress, also tr. as Mara, a huge fish, cf. | JE ffi
Makara^ I | ft(ori®)pg Mlrakatk, the L”
JeaJ ivM ’ I ^ (or /S) ^ ; 1 ^ Malaya-
MIIs f f Malabar
hill^ noted for their sandalwood, cf.^; also I I M-
I I ^‘J ft H ¥ ; 1 a ¥•
m
Maya, v. Mahamaya, infra.
- . - - Malava, or Lara (Lata). An ancient
state m Central India, in the present Gujarat.
7m y.
gPf Maha, great, large,
very ; also
JllK Mahasanghikah, or Maha-
sanghai^aya ; ^ one of the four branches
ot the Vaibhasika, said to have been formed after
the second synod in opposition to the Sthaviras,
ma,rking the first division in the Buddhist church,
h olloweruof Mahakasyapa. After the third synod this
^hool split into five sects : PurvaSila, Avarasaila,
Maimavata, Lokottaravadinas, Prajnaptivadinas.
i. 1 i. ! 1 , great canon of monastic rules,
tr. by Buddha bhadra and Fa-hsien in 40 chuan.
p^ ^ ti Maharastra. “ The Mahratta
ancient kingdom in the north-west corner
Eitd near the upper course of the Godavery.”
m m Pt Mahendfa, v.
m
^ ^{or ^) fH Mahasara. “An ancient
city in Central India, the presentMasar, about 30 miles
west of Patna.” Eitel.
mnnM (or i^) Mahanila, dark-blue, a
sapphire ; described as the large blue pearl of Indra
perhaps the Indranila.
^ ^ Mahagautami, aunt and
nurse of Sakyamuni. Cf. f^,
^ iW ^ ^ Mahamanjusaka, a red
flower yiddmg ^e madder (mimjeeth of Bengal).
I I I ^ M 0 Mahamandarava, a large w^ite
^ W }«J IS I
or the Buddha ; also
Mahakausthila, a
I IR ^ ?it s ; y- ^
<■? p^ |[|S Mahamaya, intp. by M. \V. u;
great deceit or illusion, worldly illusion, the divim
power of Illusion (which makes the material univers
appear as if really existing and renders it
afr worldrt^^ iil«sor.Miatum
ot worldly objects personified and identified with
437
FIFTEEN STROKES
Durga) Maliamaya was the wife of Suddhodana,
and mother of Sakyaniuni. He, Siddhartha, was born
from her ^ right side , and she died seven days
later, her sister Mahaprajapati becoming his foster-
mother. Also called \ IB B Mahadevi ; I I ^ A
Lady Maya, etc.
V. Mahavairocana.
I 1 I M Mahavihara. A monastery near
Anuradhapura, Ceylon, where Fa-hsien (a.b. 400)
found 3,000 inmates. | | [ | | ft Maha-
viharavasinah. '^A subdivision of the Mahasthavirah
school, which combated the Mahayana system
Eitei.
^ ^ ® ^ Mahadeva, the great deva,
Mahesvara, i.e. Siva ; also a former incarnation of
Sakyamuni ; and name of an arhat.
® ^ Mahaprajapati, title of
aunt and nurse of Sakyaniuni ; reputed as the first
abbess ; according to the Lotus she is to become a
Buddha, under the title of Sarvasattva-priya-dar&na.
Also 1 1 ^ $1] ^ jg ; cf. Gautami.
Maharosana, the angry deva.
^ pPf M -JII Mahamaiidgalyayana, V. g,
one of the chief disciples of Sakyaniuni, at whose
left his image is placed, Sariputra being on the right.
Mahasthamaprapta is said to be a form of Maudgalya-
yana. | [ g (or jg| [jg Maliamucilinda,
name or a ^laga-king, etc., v. g.
^ Ma]iatantra(d]iarani), great spell
power lor o\-ercomiag the evil and cleaving to the
good.
^1 Mahallakas, old, stupid, ignorant ;
L.i® I ; 5^ (or n§) I I I ^
iVialiaraja. a great or superior king ; a king.
0 s6l §15 ^ Mahayanadeva,atitlc
given to Hsiian-tsang in India ; of.
^ ^5 Mahaparinirvapa, V. fg,
the great complete nirvapa, final release, perfect rest,
j J I_ ^ Mahaprajna, v. fj', great wisdom, great
m.sight into all truth. | [ J 1 ^ ^ ^ Maha-
prajnaparamita, v. the great wisdom method
01 crossing the stream to nirvana, i.e. Buddha-truth.
Mahabodhi-sangharama.
Ihe monastery of the great enlightenment, a vihara
near the Bodhidruma at Gaya ; cf. ffi 8
and Fa-hsien. ”
pPj (j^') Mahasattva, “great being,” one
with great compassion and energy, who brinies
salvation to all living beings; a Bodhisattva ;
also I I _|^lj gf. I I I 15^ Mahasattva-
kumara-raja, the noble and royal prince, gakyamuni.
1® pjl (^) Mahayana, ± ^ q.v. the
Great Vehicle, in contrast with Hmavana /K m. Also
I I 15 (or m- "
mm m%m Mahanagna, “ quite naked ”
(M. W.) ; great naked powerful spirits, cf.
m R # m m Mahacittasattva. A
great-mind being, a Bodhisattva. Also I I m
® It I I- i i ^ m
^ 14 as Mahakasyapa, or Kasyapa-
dhatu ^ ^ (® K), a Brahman of Magadha,
disciple of Sakyamuni ; accredited with presiding
over the first synod, hence known as Jb, ; also
with supervising the first compilation of the Buddha’s
sernions ; is reckoned as the first Patriarch, v. “ -f-
•A ffl. and ^. [ 11^5$ Mahakatyayana,
one of the principal disciples of Sakyamuni ; v.
and I I I |§ Mahakala, the great black
deva, V.
pPj §[5 "00 Mahanaga, the great Naga, “ one
of the elephants that support the world.” M. W.
A title of a Buddha, or of an arhat. j j j 0 ;
( I ^ ^ Mahananian, one of the first five of Sakya-
muni s converts. I | | |^ Mahasthamaprapta,
the Bodhisattva :A; # M q-v.
^ pSf ^ Mahapadma, defined by
M. W. as a great “ white ” lotus ; but intp. in China
as the great red lotus, after which the eighth cold
hell is named, y the great white lotus it is a Buddha-
throne, of purity and fragrance.
tf IFE Markafa, a monkey ; also
mm m Manatta, joy to the penitent and his
fellow monks caused by confession and absolution ;
also a term for penance, or punishment ; and for
offences involving reprimand (Pali). | |
'FIFTEEN STROKES
I Manava. j [ ; j [ ^ ^ Manasa ;
ManasvatL A lake in the Himalayas, one of the
four lakes formed when the ocean fell from heaven
upon Mount Mem. The dragon who is the tutelary
deity of this lake.
^ Matanga, also | (or -ftp
Elephant, greatest, utmost, lowest caste, outcast,
barbarian. [ ] ||5 MatahgL Both words bear a
low meaning in Chinese, e.g. low caste. Matahgi
is the name of the low-caste woman who inveigled
Ananda. The | | \ % spell is performed with
blood, etc.
(or p^) @ ^ Mahendra, younger
brother of Afoka, who, on repenting of his dissolute
life, became an arhat and is said to have founded
Buddhism in Ceylon. | \ ^ ^ M Mahisasakah,
cf. Jg, one of the subdivisions of the Sarvastivadah
school, i 1 m ix mi mi mm
Mahesvara. Explained by 5c great sovereign
deva, 5*5 I king of devas. Siva, lord of one great
chiliocosm, a deity with eight arms, three eyes, riding
on a white bull. Hsiian-tsang says specially wor-
shipped in the Panjab. It is a term also for certain
bodhisattvas and certain heavens.
3^ To lay the hand on the top of the head,
a custom of Buddha in teaching his disciples, from
which the burning of the spots on the head of a
monk is said to have originated.
m m Kasyapa Matanga who, according to tradi-
tion, accompanied the first envoys back to China.
A.D. 64 ; cf. jjg-
WL Diffuse, spread, promulgate, announce. | ^
The displayed, or promulgating article, i.e. the monk's
robe. [ ^ ^ ^ To spread a magic cloth, or
mandala, on the ground.
rosary ; to tell beads, which consist of various
numbers, generally 108. [ M I I M IS M
idem S I M Tke common passions
and their consequences. | The sastras of the
Sarvastivadins ; also Kapila, called | [ ^ ^ ;
I I iip founder of the Sankhya philosophy; v.
ft m. and 5 ^. It is an attempt to place all
concepts in twenty-five categories, with Purusa at
the head and the others in ordered progress. 'Inter
alia it also teaches the eternity and multiplicity
of souls” (Eitel). Vasubandhu wrote in criticism
of the system.
Temporarily, briefly, meanwhile, suddenly.
I A brief relief, or leave of absence.
^PE A pivot, axis. | ^ The pivot ; principles.
cage, fence. | f| A cage, the cage of
karma, or the world with its suffering, etc.
If A species of Sapindus, or soap-berry tree, whose
seeds | ^ are used for rosaries.
An upper storey, storied building, tower ; one
of the eighteen hells, j ^ g || Lokesvararaja,
an ancient Buddha, successor to Jfe Buddha.
I A tower or pile of charcoal, e.g. the world
for conflagration, | g cf. E Lumbmi. | ^ ;
I 31 Eiicika, also ^ ^ (or jg), the last of the
1,000 Buddhas of the present kalpa. | (H)
Rudra, the howler, or god of tempests. | ^
Vaidurya, lapis lazuli, cf.
ti, Signal, flag, banner ; the troops under a
particular banner ; a notice, list, signboard, ticket ;
to publish. I 1 ^ Signals, symbols, especially
those used by the Yoga sect. | ^ To indicate
the moon. I The leader, chief.
^ I ^ Opposi- A trough, manger, channel. J j® A stable,
tion and ainrmation, negative and positive.
To number, count, enumerate, figirre out,
calculate, reason, reprimand ; numbers, an account,
fate, destiny ; flurried. It is also used for ^ know-
ledge, and for mental content or conditions as in
I- i A ; I A Those of the Sarvastivadah
school, cf. who held that all things are real.
1 IRM A de]MtionofPudgaIa,i.e. all beings subject
to transmigration. [ To count the breathings
in order to calm mind and body_ for meditation, e.g.
I I IS ; I ( I) ; of. Anapana. [ ^ A
Music, that which causes joy, hence joy, joyful,
glad, rejoice ; also to find joy in, enjoy. | |g' || ^
The Gandharvas, Indra’s musicians. | ^ The sensa-
tion, or perception of pleasure. | ^ A ha^ppy
land. I 5 ^ Deva musicians, see above. |
Joyful giver, tr. of Sudatta, i.e. Anathapindika, v. |iiij .
I Joyful fruit, i.e. nirvana. | The organs
of pleasure— eyes, ears, ■ nose, tongue, and body,
i ^ Desire for the pleasant, or pleasure, j 5 ^
Delight in Buddha-truth, or the religion, j ^ f 1 | ^
The paramita of joy, one of the 0 [ | j four
439
FIFTEEN STROKES
transcendent paramitas q.v., i.e. J, and
I |i^ Deva musicians, v. above. | ^ The bond
of pleasure binding to the phenomenal hfe. ( »
Joy in preaching, or telling the way of salvation ;
joy in that which is preached. It is also called.prati-
bhana, bold and illuminating discourse, or freedom
in expounding the truth with correct meaning and
appropriate words, one of the Ig ^ fo^j. pj-ati-
sarnvids. | ^ ^ similar to the last. | ® -ft 5 c
Sunirmita, the fifth of the six desire-heavens, where
every form of Joy is attainable at will ; also ft ( § )
I ^ # I -ft 5c- 1 ^ The joyful country,
the paradise of the West. ] The sound of musil
I B The trees in Ami-fabha’s paradise which
give forth music to the breeze.
ifC To praise ; to sigh. | ^ Broken rice.
of ripe curds
or cheese, the Prajna group.
tapana, tapas. Hot ; to heat. I *2$
Perturbed, feverish, troubled, distressed. I ft If
^age, idem ^ ^ Fever. I if M S
The hell of red-hot iron (pills). % ifc
^ A yak 1 4 ^.
^ _A sore, ulcer. | pg Ulcerating orifices, i.e.
the mne orifices in the body which discharge.
^ To bury, offer in sacrifice. | ^ Offerings of
paper money at the grave.
Tlie. tide ; tidal ; damp,
advantage of tlie tide.
To take
M Clear, limpid. | ||g Clf&ig-kiian, a famons
monk and author, a follower of ^ ^ Hsien-shou and
supporter of the Hua-yen school, died a.d. 806.
Clean, pure. ^ j ^ To purify a monastery,
cleanse away all immorality and impropriety • ii
pure establishment. ‘
a
I water; perfidious, infamous.
I 4 The evil period ot the world’s existence leading
to Its end. "
one of the
Acrid, astringent, rough ;
eight sensations of touch.
fW A deep, a pool,
favour.
Profound grace, or
, Name of several streams, etc. ( lij Kuei-shan,
a noted mountain, monastery, and T'ang monk in
Jikien, by whom the ] # Kuei-yang branch of
the Chan school was founded.
Moisten, soak, enrich, fertilize, sleek, smooth,
profit, i n Fertilized karma, the original karma
tenimed by the passions and distresses of life.
I ^ The fertilization of the natural conditions
rebirth, especially those of the three
Kinds of attachment in the hour of death, love of
body, of home, and of life.
M Never, ague I JD j# ; f ^ ^ Treat-
ment of feverish ailments by tantric measures. I ®
Apasmara, a demon supposed to cause the above.
jixn ^ dish, plate ; round, to coil, wind up ; to
go^about, travel, convey ; to inquire about, interro-
gate Transht. pa, ba, bha, m ; cf. 4 , etc.
i ^ To sit with folded legs. | ^ [t^ Vandanl,
praise, adore, v. f[i. ^ ^
aU 7 - ^ blind, stupid man. | M
A bhnd or blind-folded donkey, stupid.
0 H- ICi-odha ; pratigha ; dvesa ; one of the six
lundamenta,! klesas, anger, ire, wrath, resentment,
one ot the three poisons ; also called j I #
The messenger, or lictor of anger, j | k'
A heart of anger. | The fire of anger. | I®
The passion or defilement of anger.
To polish; translit. cha-, cf. etc.
^ 15® The rock kalpa. Let a
rock 40 h m extent be brushed once in a hundred
years by a deva garment ; when brushed away the
kalpa IS ended.
5 A
Porcelain crockery, chinaware.
lodestone, magnet.
Investigate ; delay ; to prostrate oneself.
I ^ Vundana , vandi. To make obeisance by
prostration. | ^ ^ Kikana. “A people in Afgham-
stan (east of Kandahar, south of Ghazna) ruled a.t>. 6.30
fifteen strokes
440
by indepeudeut chieftains, perhaps identical with the
Kykanan of Arabic chroniclers.” Eitel.
Grain ; rice unhulled,
charj^e of the grain.
gf The monk in
Growing rice. | ^ Rice straw.
m Poor, impoverished, exhausted; to exhaust
investigate thoroughly. | -J- The poor son, or
prodigal son, of the Lotus sutra. | ^ ^ ^ To
exhaust the concomitants of reincarnation, be free
from transmigration.
A round grain bin. | A nun's skirt.
pij An arrow, dart. | An arrow-shot, or
bow-shot, in distance.
— To plait; enroll; compile. | ^ To plait
the hair, or roll it into conch-shape.
Pratyaya means conviction, reliance, but
with Buddhists especially it means “a co-operatino-
cause, the concurrent occasion of an event as distin*-
guished from its proximate cause”. M. W. It is
the circumstantial, conditioning, or secondary cause
in contrast with g hetu, the direct or funda-
mental cause. Hetu is as the seed, pratyaya the
soil, ram, sunshine, etc. To reason, conclude. To
cHmb, lay hold of. The mind fg [ can reason,
the objective is ^ |, the two in contact constitute
the reasoning process. The four kinds of causes are
S I; I; I I, and ft Jb I q.v.
^ T The place or idea on which the mind is
centralized.
^ Pattern, rule, method. | §j
restraint ; to guard by proper means.
Rule and
^ A slip of bamboo, a slip, leaf, page, books.
1 @ A subject or text exposed on a slip ; the
publication, e.g., of the name of a wrong-doer. I ®
Two divisions of wrong-doing, one called the 5 ; | five
p ien, the other the six and seven chii. The five p’ien
are : ( 1 ) parajika, v. sins demanding expulsion
from the order ; (2) sanghavasesa, v. ft, sins verginv
on expulsion, which demand confession before and
absolution by the assembly; ( 3 ) ? praya^citta, v.
dX 3 $, sms deserving hell which may be forgiven •
(4) pratidesaniya, v. ^ and ^ sins which
must be confessed ; (5) duskrta, v. % light sins
errors, or fiiults. The six chii are the five above with
sthulatyaya, v. ff, associated with the third, implyinff
thought not developed in action. The seven chii
are the above with the division of the fifth into two
action and speech. There are further divisions of
eight aucl nine.
iP/lt A thread, wire, clue, spy, lead, connection.
I bnread or string incense, slow-burning and
prolonged. »
exercise. I To
drill and grind, three bodhisattva conditions for
maintaming progress ; the fixing of attention on
ose^ who have attained enlightenment ; the
examination of one’s purpose ; and the realization
of the power at work in others; v. H ii M
I ^ Arapya, hermitage, etc., cf. rar. | «
Kehgious training or discipline
hold of, or study things or pheno-
mena, in contrast to principles or noumena, cf. I •
nieditation on the Buddha’s nirmanakaya and sara-
bhogakaya, in contrast with the dharmakaya.
^ A deceased relative or friend, i.e. a Buddha
connected with me.
^ Pratyaya-bala ; the power of the con-
ditioning cause, circumstance, or contributing environ-
ment, m contrast with the 0 direct cause. ’
mit To convert or instruct those under in-
fluence.
13 Developing cause, i.e. development of the
fundamental Buddha-nature, cf- j ]£.
M M The gunas, qualities, or sense-data which
cause the six sensations of form, sound, odour, taste,
touch, and thought.
The conditioned mind, the mind held bv
tlie phenomenal.
^ ^ Thoughts arising from environ-
ment, similar to the last entry.
The phenomenal, whatever is produced
by causal conditions. ^
441
FIFTEEN STROKES
^ H The day of the month ou which a particular
Buddha or bodhisattva is worshipped, he being in
special charge of mundane affairs on that day, e.^.
the 5th is Maitreya, 15th Amitabha, 25th ManiusrT
30th Sakyamuni.
Conditions opportune ; favourable circum-
stances ; cause and conditions co-operatino- for
achieving Buddhahood.
miE Conditioned and fundamental ; refers
to the Buddha-nature, the bhiitatathata' Jg g
‘14 ) lo the Buddha-nature in all undergoing
development ^
To study, or reason on fundamental
principles ; to contemplate ultimate reality, cf.
I j j [l|/f By the consideration of the
tenth realm only, i.e. the Buddha-realm, to cut off
the illusion of the nine other realms of time and sense.
Produced by causal conditions. The twelve
mdanas are also called -f- “ | |. Cf. | j|g.
^ The rational cogitating mind ; also
M ^ the cogitating perceiving mind.
S ^0
Eeasoning, mentality, tlie mind.
Tiie reasoning mind, or the mind reasonimr,
intelligence in contact with its object ; later terme^l
PJf I 1, i.e. g/f I being the object and ] the
mind , the relationship being like that of form or
colour to the eye.
U
33] ^ ^ ((^) pj,. early translations it
was rendered i,c. enligliteiied through reasoning
on the riddle of life, especially as defined in the
twelve nidanas. Later it was‘ rendered ^ or
individual enlightenment, i.e. one w’ho lives apart
from others and attains enlightenment alone, or for
himself, in contrast witli the altruism of the bodhi-
sattva principle. ^ The term pratyeka-buddlm is not
limited^ to Buddhists, but is also general for recluses
pondering alone over the meaning of life, an illustra-
Lon being the rliinoceros, which lives in isolation.
Ihe non-Buddhist enlightenment is illusion, e.g.
from observing the ^\fiying flowers and falling
leaves ; the Buddhist enlightemiient arises from
pondering over the twelve nidanas. As a degree
of samtship it is undefined by early Buddhism,
receiving its definition at a later period. [ | ^
® conveyance ” period, characterized as
that of the pratyeka-biiddha, who is enlightened by
the twelve mdanas ; it is considered as an advance
® Hinayana, cf. sravaka, but not yet the standard
of the altruistic bodhisattva-vehicle, the Mahayana.
, ' ^ pratyeka-buddha realm, one of the
ten 1 ien-t‘ai categories of intelligent beings, j I
F ^ The pratyeka-buddha form of enlightenment
tor self. \ \ M The pratyeka-buddha or personal
appearing of the Buddha.
- - - - - The phenomenal and noumenal, i.e. the
observed and the observing, the object and subject.
^ /IB Rising from conditional causation; every-
thing arises from conditions, and not being spon-
taneous and self-contained has no separate and
independent nature ; cf. | It is a fundamental
doctrme of the Hua-yen school, which defines four
principal uses of the term; (1) M j# I | that
of the Hlnayana, i.e. under the influence of karma
the conditions of reincarnation arise ; (2) ^ ]||5 | [
that of the primitive Mahayana school, i.e. that all
things arise from the Alaya, or ^ fundamental
^ I I that of the advancing
Mahayana, that all things arise from the Tathagata-
garbha, or bhiitatathata ; (4) ^ | | that of
complete Mahayana, in which one is all and all are
one, each being a universal cause. | | Pratitya-
samutpada ; idem -f- | |, i.e. the twelve nidanas,
r,^'^ F.i ® J J ^ I 1 The
gatha of three of the four fundamental dogmas of
Buddhism , that all is suffering, that suffering is
mtensified by desire, and that e.xtinction of desire
IS practicable. This is found in the 0 It
is also called ^ @ . It is placed in the founda-
tions of pagodas and inside of images of Buddha and
so IS called dharmakaya gatha.
To curse, scold. % [ To curse.
^ To
^ _ Cease, stop ; mark of finality,
dismiss the assembly.
To castrate ; deer-skin ; translit. Jea, aha.
Gf- m, m, m, m, ^tc.
mm i Kaliraja, a former incarnation of
Eaundinya, when as king he cut off the hands and
feet of Ksanti-rsi because his concubines had strayed
to the hermit’s hut. Converted by the hermit’s
mdifference, it was predicted that he would become
a disciple of Buddha, j 1 ^ Karsapana,
a coin weighing ca. 176 grains.
FtFTERX STROKES
442
ffE ^ 1ii * Katapiitana, a kind of
ill-smelling demon, a preta in the lower regions.
M. W.
IS" 3ii Khadiraka, the third of the
seven circles around Meru. Cf. fj.
/E Kanaka, gold; name of several
yellow plants, e.g. thorn apple ; Butea frondosa ; a
species of sandalwood, etc.
M M Karpura, dragon-brain scent, cam-
phor.
Kanabhuj ; Kanada ^ Jg pl^,
founder of the Vaisesika school of Indian philosophy.
Karma, v. ^ and cf. [ ^.
M ffi (is Kalavihka, v. i®.
mmmMm Elrakucchanda, v. gg.
Karma ; action, work, deed, performance,
service, duty ; religious action, moral duty ;
especially a meeting of the monks for the purpose
of ordination, or for the confession of sins and absolu-
tion, or for expulsion of the unrepentant. There
are numerous kinds of karma, or assembhes for such
business, ordinarily requiring the presence of four
monks, but others five, ten, or twenty. Cf. H for
definition of Karma, deeds or character as the cause
of future conditions; also 3£ for karma as the
fourth skandha. | | ff* A monastic assembly ;
also a monk on duty, e.g. in meditation. ( ( pp
An image showing the symbol of a bodhisattva’s
activity, j | An assembly for monastic duty ;
also the central group of the Vajradhatu mandala.
I I ^ An image, a term used by the esoterics.
I I PE ^ Karmadana, i.e. the |t or director
of duties.
^ ^ ^ Karnasuvarna.
^'An ancient kingdom in Gundwana, the region about
Gangpoor, Lat. 21° 54 K, Long. 84° 30 Eitel.
[ I ^ Kalasa, a water-pot, pitcher, jar, dish, also
M I I ; I » I 1 M cf. I It. For
Krakucchanda, v. ^1!.
Jt 15 Kliattika. Lictors in hades ; possibly
from the root khad, to devour ; also | | ^ ;
fin M 15; it is also defined as '' dog-cookers
butchers, hunters, those who live by killing and
selling animals, persons of very low caste.
^ cr Karaphu, or Kalahu, '' a
particularly high number ’’ (M. W.), 10 quintillions ;
111 100 quintillions; cf.
Kanyakubja, hump-backed
maidens.’’ An ancient city and kingdom of Central
India. In antiquity this city ranks next to Ayodhya
in Oudh. It is known to classical geography as
Canogyza. The etymology refers to the legend
of the hundred daughters of Ku&nabha its king,
who refused the licentious desires of Vayu (Mahavrksa
W[ '{[ll) were turned by him into hunchbacks.
M. W., Eitel says
M m
(M. W.); cf.
the modern Canouge
Kalandaka, “ a species of bird ”
Kajinghara, Kajangala, or Kaju-
ghira, a kingdom whose ruling family was extinct in
A.D. 400. '' The ruins of the capital are situated
at the village of Kadjeri near Farakhabad (Lat.
27° 24 N., Long. 79° 27 E.) in the province of Agra.”
Eitel. Also I ~ “
m
Khadira
m
Kalala, the human embryo during
the first seven days; the womb; also | || |,
^ H etc.
Kalihga, also [ft |. An ancient
kingdom south-east of Kosala, a nursery of heretical
sects, the present Kalingapatnam. Eitel Also with
I ^ M fer Kalavinka, v. igJ.
m Ka&nna. " An ancient kingdom 300
li south-west of Kharismiga on the Oxus, the present
Koorshee,” Karshi. Eitel.
Glue, gum. | #; ^ A glue-pot, referring to
running handwriting, j ^ Incense of the liqiiid-
ambar tree.
A membrane.
^ To raise the luinds to
the head in making obeisance.
Chaya, a shadow, reflection ; gnomon, dial.
1 0 A lotus.
443
FIFTEEN STROKE S
^ Without, not ; minute, small. | ^ $
MIeccha, barbarians, non-Aryan, heathen, frontier
tribes. Also
Pundarika, the lotus, especially the white lotus,
NympTima alba ; Padma, especially the Nehimhium
speciosimi ; Utpala, the Nympliwa cwndea, the blue
lotus ; Kumuda, Nymphcea esculenta, white lotus,
or N, rubra, red lotus ; Nilotpala, N. cyama, a blue
lotus. The first four are called white, red, blue,
and yellow lotuses ; but the white lotus is generally
meant unless otherwise specified, j ^Ij Lotus-ksetra,
or Lotus-land, the paradise of Amitabha, j ^
Lotus seeds, j ^ The Lotus sect founded by
M Hui-yuan circa a.d. 390 at his monastery,
in which was a ^ ^ white lotus pond. It has
no connection with the White Lily Secret Society
which arose during the Mongol or Yiian dynasty.
The Lotus sect is traced to the awakening of Hui-
yuan by the reading of the Prajnaparamita sutra.
He then turned his attention to calling on the name
of Buddha to obtain salvation direct to his Pure Land.
The school became that of the Amitabha or Pure-land
sect, which in later years developed into the principal
Buddhist cult in the Far Bast. | g Padma vimana.
Lotus-palace, the Pure Land of the Saiiibhogakaya ;
also the eight-leaved lotus of the heart. | The
lotus throne on which are seated the images ; Buddha-
throne. | Jg The mystic doctrine of the Lotus faith.
I gg The eye of the blue lotus, i.e. the wonderful
eye of Buddha, j The White Lotus sect, idem
I 1 Mutual protectors, or helpers of the
Lotus sect, i.e. members. | The Lotus sutra ;
V. ^ I Up The Lot us- womb in which the
believers of Amitabha are born into his paradise ;
it is also described as the believer^s heart in embryo.
1 # or |g The lotus flower. | j ^ The pure land
of every Buddha, the land of his enjoyment, j j
Padmasana ; to sit witli crossed legs; also a lotus
throne. | | Disciples, or followers, shown in the
1 1 p 15 of the mandalas. j 1 # # Padmapani,
Kuan-yin holding a lotus flower, j | % The lotus
or mystic wisdom of Amitabha, one of the five
I I JU The blnc-lotus eyes of Kuan-ym. j 1 ^
Lotus throne for images of Buddhas and bodhisattvas.
I I ^ iifc J?- The lotus world or universe of
each Buddha for liis sambhogakaya. | | or
The lotus-garment, or robe of purity, the robe of the
monk or nun. | ^[S The Lotus land, the Pure Land,
of Amitabha. | Pfl The Lotus sect, idem j
A shrimp, prawn ; a frog. | ^ fi|i Frog
samadhi, which causes one to leap with joy at half-
truths.
The bat.
A bat monk, v.
m Guard, defend, restrain, an outpost, garrison ;
to escort. 1 f: m Vaisesika ; derived from
visesa, characteristic, individuality, particularity or
individual essence. M. W. Also ^ [ | (or ';|1) ;
1S: & Ml 0 ffl ^ An atomistic school founded
by Kanada. Like the Sahkhya philosophy it taught
a dualism and an endless number of souls, also
by its doctrine of particularity or individual essence
maintained "'the eternally distinct or sui generis
nature of the nine substances’’ (see below), ""of
which the first five including mind are held to be
atomic.” M. W. The interaction of these wuth
the six mentioned below produces cosmic evolution.
It chiefly occupied itself, like the orthodox Nyaya
philosophy, with the theory of knowledge, but it
differed by distinguishing only six categories of
cognition |§, via. substance, quality, activity,
species, distinction, and correlation, also a seventh of
non-existence, and nine substances possessed of
qualities, these % being : the five elements,
air, fire, water, earth, ether, together with time,
space, spirit (manas), and soul (atman). Of. Keith,
Indian Logic and Atomism, and Dasgupta, History of
Indian Philosophy,
Double garments, wadded, lined ;
repeated.
double ;
To praise ; salutation. Posadha, v.
Coarse serge, hence poverty, ( flj (or
^ (or •^) Harali, cloth woven of fine hair. | ^
Rovata, name of several persons, v. flj,
m To flatter, fawm, cajole, sycophancy. |
Flattery and fawning.
Remonstrate with ; debate, dispute. ( 115“
Debate, dispute, disputation.
gpj Request, ask, invite ; please ; engage ; acknow-
ledge, announce. [ To invite a Buddha. | jg ;
jg To ask for leave of absence, or permission to
go out. I J?f To ask for, or reject. [ ^ To ask
for an increase, for more, for advancement, etc.
I H To pray for rain.
M Ourna, powder, flour, dust, sand, etc.
KIK'rEEN STROKES
A crouching lion.
Slander.
I \ IE m
Buddhism.
I |§ Apavada. Slander, refute, deny.
To slander, or denv, the truth, i.e.
To talk, chat, discuss. | A monastic
schoolroom. | ^ ^ To discuss non-existence
and talk of existence ; i.e. to discuss the meaning
of reality ; in discussing non-existence to talk of
the existing ; it is a plirase expressing confusion of
^ To discuss the meaning.
To discuss and consult, or deliberate.
ideas or argument.
Bug To discourse upon, discuss, reason over ; tr.
for sastra, abhidharma, and upadesa, i.e. discourses,
discussions, or treatises on dogma, philosophy,
discipline, etc. | ^ The Madhyamaka school
of the H San-lun (Sanron) ; also the Abhidharma,
or Sastra school ; also the same as 1 \ m
sastra-writers, or interpreters, or philosophers. | Jg
V. ^ Lumbini. | ^ ^^astras with commentary.
I 7 ^ Thesaurus of discussions or discourses, the
Abhidharma Pitaka, one of the three divisions of
the Tripitaka. It comprises the philosophical
works. The first compilation is accredited to
Maha-Kasyapa, disciple of Buddha, but the work
is of a later period. The Chinese version is in three
sections : ::/ic ^ I& the Mahayana philosophy ;
/h H the Hinayana philosophy ; ^ A M
^ ife The Sung and Yuan Addenda, a.b. 960-1368.
I ^ Upadesa, dogmatic treatises, the twelfth
and last section of the Canon.
To harmonize, blend ; regulate, control ; to
change about, exchange ; a song, tune. ! it T o
discipline, bring under control, e.g. bring into sub-
mission the body, mouth, and will ; control, or
subjugate evil spirits, etc. ; it is one of the intp.
of vinaya. [ (M) (^) v. ^ Devadatta. | ^
To arrange, calculate, manage, especially relating
to provision for material needs. [ ^ To tame
and control as a master does a wild elephant or horse,
or as the Buddha brings the passions of men under
control, hence he is termed | 1 3 t and | j
Purusa-damya-sarathi. | To control the will,
to subdue its evil | To harmonize the
discords of the mind, to straighten its irregularities,
and quiet its distractions, an explanation of samadhi
given by T*ien-t^ai. | || Hymns and chants, an
intp. of gatha.
^ Substance, matter ; to substantiate, to con-
front ; substantial, honest, sound ; translit. a* ce.
I ^ (M) I 1 ^ Citta(m), the heart considered^
as the seat of intellect ; the thinking, reflecting mind.
1 ^ ^ Citra, variegated, of mixed colours, not of
a primary colour. Citra, the name of a star, Spica
in Virgo. | jjg Ci, to assemble, pile up ; caitya,
a funeral pile, or mound. | fg; Substantial and
straight ; honestly, firmly, straight without dis-
semblance. Cf. A
Bhadra. AVise and virtuous, sage, second in
rank to a j| saint ; good, excellent in character,
virtuous. I A wise and virtuous man. | ^
Bhadrakalpa, the present period ; the last was
ffi M ibs the next is to be g A Bhadra-
kalpa has 1,000 Buddhas, hence its name the
good kalpa’’, also called ^ There are varied
statements in regard to the thousand Buddhas, and
variety as to their names, fekyaniimi is the fourth
of the present kalpa, Maitreya is to follow and 995
to succeed him. It is to last 236 million years, but
over 151 millions have already elapsed.'' Eitel.
Cf. I iJj 11 ; m I ib "P m B m for
Bhadra. | Bhadra-kumbha ; auspicious jar,
magic bottle, from which all good things may be
wished. | :^ A good and wise man, not yet free
from illusion or fully comprehending reality ; also
anyone occupying a superior position, or a good man
in general. | |g Those who are noted for goodness,
and those who are also noted for wisdom, or insight ;
the hsien are still of ordinary human standard, the
sheng transcend them in wisdom and character ;
the attainments from ^ upwards are those of
the sheng ; the hsien is on the moral plane, and
has not eliminated illusion; the sheng has cut off
illusion and has insight into absolute reality. The
Mahayana has three stages for the hsien and ten for the
sheng; the Hinayana has seven for each. ||^Bhadra-
pala, a disciple who kept the faith at home at the
time of the Buddha. ^ Also, a bodhisattva who with
500 others slighted Sakyamimi in a previous exis-
tence, was converted and became a Buddha. An
image of Bhadrapala is kept in the monastic bath-
room; cf. ^ ^ ^ 5. l a Hindu, Indk, cf. pp.
Sage head or leader, a term of address to a
monk. A bodhisattva in the Hua-yen sutra. A
queen mentioned in the same siitra, and in the
I 'W M- The third patriarch 7 ^ Fa-tsang,
of the Hua-yen sect, which is also known by his
title j ^ Hsien Shou Tsiing.
Destination, destiny (especially on rebirth) ;
V- 5 h tbe hells, pretas, animals, man, devas.
^ The destiny of nirvana,, as, understood by the
Hinavana.
445
FIFTEEN STROKES
Tread, trample. | A footstool.
To kick. I To kick over.
Cakra ; wheel, disc, rotation, to revolve ; v.
5jf. The three wheels are ^ ^ ^ illusion, karma,
suffering, in constant revolution. The five are earth,
water, fire, wind, and space ; the earth rests on
revolving spheres of water, fire, wind, and space.
The nine are seen on the tops of pagodas, cf . |.
I H lil Gakravala, the double concentric circles of
mountains forming the periphery of a world. | [j}
{M &) ^ conipiete mandala showing the Buddhas
and others, symbolizing their works ; a magic circle,
j Ears round and full, a mark of a Buddha.
I # A precious pearl that purifies ; also
a specially fragrant flower, j ^ A cakravartin’s
wheel, i.e. either gold, silver, copper, or iron, mani-
festing his rank and power, j |g ; | ^ To take
tiirns, used to indicate a rota or rotation of duties.
I The throne of a cakra vartin, or Buddha. 1 |!| ;
I If Sahisara, the turning of the wheel, to revolve,
i.e. transmigration in the six ways, the wheel of
transmigration ; the round of existence. 1
Alatacakra, a wheel of fire, produced by rapidly
whirling a fire-brand, a symbol of the unreality of
the visible, since such a wheel does not exist, j 5
A cakra vartin, a ruler the wheels of whose chariot
roll everpvhere without obstruction ; an emperor, a
sovereign of the world, a supreme ruler.’' M. W.
A Buddha, whose truth and realm are universal.
There are four kinds of cakra vartin, symbolized by
wheels of gold, silver, copper, and iron ; each possesses
the seven precious things, ^ ^ cf.v. | The
wheel sign, on the top of a pagoda, or on the feet
of a caln*avartin, or Buddha. | ||f The navel,
or hub of a wheel. | Eevolving scriptures,
a revohdng stand with eight faces, representing the
eight directions, each containing a portion of the
sacred canon ; a praying-wlieel, the revolving of
which brings as much merit to the operator as if he
had read the the whole, | Wheel-spokes.
I li ; I A felly, or tire.
To go to, ' reach ; happen ; ' follow, accord
with ; sudclenly, now, then. | To adapt teaching
to circumstances. | ^ Pro and con, according
or contrary (to wishes).
m To cover, screen, veil, liide, hinder ; translit.
cu-, dm, tya, j $1] ; | jflc A secondary com-
mandment, deriving from the mandate of Buddha,
e.g. against drinking wine, as opposed to ^{4 ^
commandment based on the primary laws of
human nature, e.g. against murder, etc. ; cf Zl dfi.
I iSS Cataka, a sparrow; the hitd. Cuculus
melcmoleuGUs, which is supposed only to drink
falling rain. | The two lands of commandment
mentioned above. | ^ ; 1 p The second kind
of sin as above, e.g. drinking. | ^ ? Camunda,
a jealous woman ; angry spirit ; evil demon, one
used to call up the dead to slay an ememy. | gif
To prevent, suppress, cut off. | Ml i ^ S
Camara, name of one of the central parts of the
southern continent, Jambudvipa. | ^ | i|I5
Carya, actions, doings, proceedings, course. |
To suppress or to reveal (or illuminate) ; destructive
or constructive ; to negate or to affirm. | ^ To
negate, disprove, dispose of. [ ; M JS I |
Vairocana, v. g!. | Tests for applicants for
full orders ; there are sixteen (or ten) ^ and thirteen
the former relating to general character and
fitness, the latter referring to moral conduct.
Drunk, intoxicated. [ ^ A mad elephant,
like evil hard to subdue.
The point of a sword, or weapon ; points,
bristling ; a knife edge.
To melt metal, dissolve, dispel, dissipate,
spend, cancel, end. [ ^ To solve, explain.
Bhutah, a sect of ascetics who smeared
themselves with ashes.
Examine, inspect, look over. | ^ To examine
(and dust) the scriptures, or library. | ^ Yaksa,
V. I 5]| 15 Suddhodana, v.
Neighbouring, adjacent, near. | H One’s
neighbouring monks, i.e. in the right and left seats.
I 11! Near to perfect enlightenment, the stage
before it. [ ^ Similar to the last entry. ( ^
A neighbour’s pearls — no aid to me. | ^ Next
to nothing, the minutest particle, an atom. ( ^
Near to, approaching, adjoining, approximate.
To shake, thunder, tremble, awe, quicken ;
translit, cm, ci, [ To shake, agitate. 1 ^ /b
Cintamani, the philosopher’s stone, granting all one’s
wishes. I _B Cina, name of China in ancient India ;
also I ; M 1 ; # 1 place where
the sun rises, but a translit. of Cinasthana. | ^
China. \ Ci vara, a garment ; an article for
sleeping on, or in.
FIFTEEN SIXTEEN STROKES
446
The root of the nose, the brow ; a saddle ;
translit, a, an, ar, cf. m- 1 m n Atata, one of
the cold hells. | ^ ^ Asta, the western hill
behind which the sun sets, sunset, death, home.
I JSg Anduka, v. pjif | fp ^ Asadha,
the first month of summer, 16th of 4th Chinese
moon to 16th of 5th. i # *» I ^ P£ S)
Arbuda, cf. ISpf, the first of the eight cold hells, where
the cold raises tumours on the skin ; also a foetus
of twenty-seven days. | ^ Asvakarna,
the fifth of the seven circles round Meru. |
(or {g ^ Asvayuja, the first month of autumn
(September-Ootober). | g Astan, eight, the
eight divisions of the 24-hour day. j Anna,
food, but intp. as the name of a mountain. | H jfl
Upasena, v. [5*^ one of the first five converts,
idem Asvajit. | (I® ^ v. ^ Arjuna. 1 |g v. pfj
AvantL
A gale; translit. pka, bha; cf. ^ and
1 P£; I I (fl); 1 I e Bhadra,
I 1 ^ Bhadrapala, v. [ | ^ Bhadra-
kalpa, v.
Hair (of the head), locks. [ ^ A pagoda
over a hair of Buddha’s head. | The sastra
of the non-Buddhist Kapila, the 0 fH" q.v.
An ogre, evil spirit. | A young w'oman
used as a medium for such a spirit to injure others.
@ Stupid, vulgar, honest. | 5^11 Kiidra,
roaring, awful, terrible, intp. terribly evil, a name
for Siva; also | | ; |,
A wild goose. I King or leader of the
flight, or flock; Buddha, hence [ Buddhism.
1? Broken dry rice, grits, crumbled grain.
Black, black-haired; cf. fij, etc.
Alaya, v. M.
Posa. Nourish, rear, support.
|Pj Rations, food ; revenue. | ^ Offerings of
food.
1^ The teeth, especially the front and upper teeth ;
toothed, serrated ; age, class. | pp A serrated seal,
or serrations as evidence. | Dantakastha.
A stick for cleaning the teeth.
16. SIXTEEN STROKES.
ilg A scholar; learned. Confucian. 1 ® ^ ^
Learned-youth Bodhisattva, i.e. Confucius, he having
been sent from India by the Buddha to instruct
China ! Also a name of Sakyamuni in a previous
existence.
To congeal, consolidate, form,
unchanging, immutable.
m s Solid,
A sword, a two-edged sword. | 0 ^ Iff
A spirit or demon, ? Aniruddha, the unobstructed,
the ungovernable, son of Kama (Love, Lust). |
(or ®) i% it Asipattra, the hell of the forest of
swords, or sword-leaf trees. | ^ Kampa, Bhfi-
kampa ; deva of earthquakes. | || A system
of revolving swords for subduing demons.
X Vaksu, the Oxus, v. .
A vessel, utensil, tool. ( ^ fS ; | ffr # ;
J?- The world as a vessel containing countries
and peoples ; the material world, a realm of things.
\ ^ M The supernatural power of the Buddha
to make the material realm (trees and the like)
proclaim his truth. | ^ Capacity.
A wall, partition-wall, screen. | ^ Wall-
meditation, i.e. steady, not restless, meditation,
j H The wall-gazer, applied to Bodhidharma, who
is said to have gazed at a wall for nine years. Also
a name for the meditation of the Ch'an school.
|_JU.
An altar ; an open altar. In the esoteric cult
it also means a mandala, objects of worship grouped
together.
^ To rouse, excite, exert ; impetuous, energetic.
I Speedy, immediate (samadhi), cf. gp.
^ Siks ; to study, learn, the process of acquiring
knowledge; learning. | jg Fellow-students, the
company of monks who are studying. [ ^ Studying
M7
‘SIXTEEN STKOKES
to repent, as when a monk having committed sin
seeks to repent. | fig To study the Buddha’s
teaching yet interpret it misleadingly, or falsely.
' I iS V. 3 ^ Siksamapa. | ^ | One who
is still learning, and one who has" ’’attained : .fi is
to study religion in order to get rid of illusion •
U ^ begins when illusion is cast off. In Hinayana
the first three stages, v. Iig belong to the period
of ^ ; the arhat to the In the Mahayana,
the ten stages of the bodhisattva belong to M •
the stage of Buddha to | ^ ; | ^ ; | g •
I A student, a neophyte. | ^ Saiksa ; one
still under instruction, who has not yet reached the
arhat position ; a student.
To check, revise,
tally.
gather.
1 IS To check,
To lay hold of, tangible, evidential, according to
According to fact. '
_ To crowd, press ; embrace, hug.
hug in the bosom and guard.
lo
To carry, undertake ; a load ; also #0. I kJfe- •
If ^ Tambula, betel. Piper Betel. Eitel says
Djambala, Citrus aaida.
2^ To lead, indicate, educe, induce. | To
lead and convert, or transform. ( To lead.
I If Nayaka ; a leader, guide, one who guides
men to Buddha’s teaching ; applied also to Buddhas
and bodhisattvas, and to the leaders of the ritual
in Buddhist services ; v. 55 \ -g gj.
An official building ;
I K i tbe head of it.
a monastic granary ;
rffla
jea
Strong, violent; to force; idem
To select, pick, choose ; used for pravicara,
the second of the seven bodhyanga, cf. ® ^ •
dharmapravicaya, discrimination, the faculty of
discerning the true from the false. | B 5 The
power to choose and drink the milk out of watered
milk, leaving the water, as Hapsaraja, the “ kina' of
geese ”, js said to do. | ^ The power of ffis-
crnmnation. [ ^ To select a site. | ^ ;
I ft ^ The bodhyanga of discrimination, v!
above. | Pratisaihkhyanirodha. Nirvana as
a result of the above discrimination, the ehmination
01 desire by means of mind and will.
Vexed, distressed
uneasy, distressed.
regret.
Harassed,
, , Idle, lazy, negligent, j ^ Ivausidya, indolent,
lazy or ^ remiss (in discipline). | |||g Tbe
^dolence, robber of religious progress.
1 ® > I ^ A country that lies between
this world and the Western Paradise, in which those
who are reborn become slothful and proud, and have
no desire to be reborn in Paradise.
To recall, reflect on. j To keep in mind.
I ^ lo keep in mind, to remember and maintain.
Tranquil, content, j t6 Tranquil and inactive,
retired. ’
imn
^ W ar, hostilities, battle ; alarm, anxiety, terri-
fied; translit. can. f If The grove of victory,
V. ^ Jetavana, Jetrvana. I (or ^ Candra,
Shining ; the moon, especially as the moon-deity.
M I ip ISS ^ Candraprabha, moonlight, name of
Sakyamuni when a king in a former incarnation,
who cut ofl his head as a gift to others.
Dawn, shining, clear ; to know, to make kno'wn.
+1 ^ ihake clear. | .g., i.e. jq | Yiian-hsiao,
the author-monk. | ^ The reveUle drum at dawn.
® - Clouds covering the sun, spreading clouds ;
translit. dh in dharma | | \ M l M
and Dharma is also the initial character S
a number of names of noted Indian monks e g
I B m ^; m m m m-, i mm Dhamia-
gupta, founder of a school, the I M ^ which
flourished m Ceylon a.b. 400. Also Dharmajitayasas,
Dharmakala, Dharmakara, Dharmamitra, Dharma-
nandi, Dharmapriya, Dharmaraksa, Dharmaruci,
Dharmasatya, Dharmayasas, etc. | Jp The
udumbara tree, v.
A bridge ; cross-beam ; curved; lofty, j &
A bridge, trampled on by all but patiently bearing
them, a synonjmi for patience, endurance.
A crossbar, crosswise, athwart, across, per-
ver^, arrogant ; unexpected, i.e. lucky or unlucky,
^ ! tB By discipline to attain to temporary nirvana
m contrast with | ^ happy salvation to Amitabha’s
paradise through trust in him. | ^ To thwart,
intercept, cut off, e.g. to end reincarnation and enter
SXXTE E X" ST HOK ES
Paradise. | ^ Crosswise and upriglit, to lay
across or to stand upright. | ^ Across and direct,
crosswise and lengtlnvise
^ Yrksa, a tree ; to stand, erect, establish.
I ve (Hjii) 'y M '& jlil Jyotiska, “ a luminary,
a heavenly body” (M. W.) ; tr. asterisms, shinink
fire or fate. A wealthy man of Rajagrha, who gave
aU his goods to the poor; there is a sutra called
after him. | ^ A grove, a forest. | g Scriptures
written on tree-leaves or bark, chiefly on palm-leaves.
or motive principle, machine,
contrivance, artifice, occasion, opportunity; basis,
root OT germ ; natural bent, fundamental quality.
I .0. Opportune and suitable ; natural qualification
(for receiving the truth). | g ; | Natural
or lundaniental quality, original endowment and
nature, suitability, capacity. | ^ Potentiahty
potentiality of all to respond to
the Ruddha ; the response of the Buddha to the
good in all the hvmg. | ^ Potentiality and response,
similar to last entry. | ^ Potentiality and teaching
qpportme teaching, suited to the occasion. I m
Potentiality and conditions ; favourable circum-
stances ; opportumty. j ^ Opportunity, strate-
gical possibility, or point. I ^ Vision according
to natmal capacity, seeing the Buddha according to
natmal endowment. | |g Opportune words ;
fundamental words. | Spring, motive force
cause, opportunity, etc.
M To pass through, over or to ; successive ■
separated ; calendar, astronomical calculations. I fb
To pass through a kalpa ; in the course of a kalpa.
^ Separate{ly). | ^ ^ Passing circum-
stances and the objects of the senses
_ The south-west corner of a hall where the
ar^werekept ; secluded, deep, profound, mysterious.
I ^ Bustana, Khotan, v.
To bathe, wash, cleanse, j^; | i^Kundika,
a water-pot. | ^ Ti # | M Suddhavasa-
deva, who appeared to l^akj-amuni when a prince
leading him to leave home. ^
Turbid, muddy, impure, opposite of fS.
^ I c ■ °} especially in reference to the
5. I five stages of a world’s exi.stence. I ^ Impure
and lawless, the reign of evil, j -{g- An impure
katoa 'th*\^r '• I ^ An impure
kalpa, the kalpa of impurity, degenerate, corrupt-
an age of disease, famine, and war. 1 ^ -g: A world
of impurity or degeneration, i.e. of the 3£ | and
T I ® The present contaminated evil
worR I H Contaminated karma, that produced
by ^ desire.
Blaze, flame, burn, effulgent. j f#
Name of a Buddha, noted for effulgence, light stream-
ing from every pore. ' '
To set fire to, light, burn ; idem ^ 12 q.v.
^ To burn^ I ^ mm The burning, blistering
hell. [ ^ To burn incense.
^ a lamp, lantern ; ef. ^ | 12. I ^
The light of a lamp ; lantern light. 1 m The
lamp hung before a Buddha, etc., as symbol of his
wisdom. 1 fl/j ft,; H I I I A Buddha
mentioned in the Lotus Sutra. | ^ The extinction
°l i^”^f’lant^^'^ Dipapradipa, lamp-light. | f| ;
Flame, blaze ; idem ^ ; ffi q.v. I n
Ulka-mukha. Flaming mouth, a hungry ghost or
preta, -Aat is represented as appearing to Inanda
m the Jc ^ I D m ^ PE M M m (B.N. 984 ).
^ I — I?- The one
and only universal dharraa-realm, or reality, behind
I W Anathapiridika.
I jJH Dukula is a fine clotlij and iiiay be
the origin of this Chinese term, which is intp. as 41=
a land of linen. | ^ The alone honoured one,
Buddha^^ I ^ . dwelling alone, e.g. as a hermit.
I % xmagina,ry or illusory conditions, ideal
and unsutetantial. | ^ ^ v. ^ Duskrta, offence.
1 I ^ I I ^ Alone we are born and die
p and come. ( The one immaterial reality
bePind all phenomena. \ ^ ; j |fc (fe) The
single-arm vajra. ) ^ Pratyeka-buddha, v. ^
seeks his own enlightenment. ( ■& ffii
tT. -- fq, the ascetic
who fell through the wiles of a woman, i gS bh
idem pj q.v. ' ®
a™, a nce-vessel ; a fire-pan ; dram-shop : Idack •
transht. h )y, ru; cf. If ; | g ^ ^
Lokottaravadina^,_ superior to the world, an impor^
tant sect of the Mahasaiighikah. | r Bit ff ^
Lohita- or Rohita(ka)-mukda, rubies or red pearf
ilhimit seven treasures. | j||j Rocana.'
illuminatmg,^ bright; name of a flower; perhaps
also spots before the eyes; identified with ] If
448
449
SIXTEEN STEOKES
f ’ I Ji ^ V. Rucika.
^v^^ft Krosa. | #- p Rocana, ffluininating,
1 ^ Surname and title
f T 1 3^ ^ ^ if Lokesvara-raja,
lord of the world, an epithet of Kuan-yin and others.
S 1. m Roliita(ka); Lohita(ka) ; red.
I Fb #; Paidra, roaring, terrible, a name of
biva, tlie Eudras or Mariits, storm-gods, etc.
Timira, an affection of the eye, eye-film,
cataract, dim sight, blindness.
A piece of flat stone or metal, used as a srona,
or lor musical percussion. '
M To grind, rub, polish ; a mill for grindiiiir •
transit, ma ;cf. f- J Mata, matr, a mother!
I s 1 ^ J 1 15c The place in a monastery
for grinding corn. j ^ M|e Idasa, a bean,
also a weight of gold valued at 80 Chinese cash:
the stealing of goods to the value of 5 masa
involved expulsion from the monkhood, as also in
Jndia it is said to have involved exile | 4^
Ihe ox turning the millstone, a formalist, i.e a
disciple who performs the bodily motions, but mthout
hea,rt in his religion. | To grind a brick to
make a mirror, useless labour, f || i? H Mama-
kam, feeling of mine”, of interest to oneself.
L ® a Korean term. | Maha,
mih^*^ ® monk who looks after
^ ’ many, long. | W
I ^ lo accumulate or lay up merit. I S 70
f *1 rt"*? ^®-^eap mountains, the eastern border
of the Gobi desert.
2 Rustic, poor ; translit. ku, gu; v. H, |g.
^ To peep, spy; furtive.
^ Sincere ; serious ; consolidate,
a city in Mongolia. EiteL '
V. Fifteen Strokes, '
Toksun,
d^jF Bandha. Tie, attachment, bind, bond, another
name for klesa-afflictions, the passions, etc., which
bmd men ; the “ three bonds ” are ^ gift 3|i desire
f Baghelan, “ the country west
he Runghee river between Koondooz and Ghoree
(about Lat. 3C° N., Long. 78° E.).” Eitel. 1 fij
Sefn^R^lf ^^"^^Sanya. | Raktra, the
n Buddhism and in
.I>;600 still famous for rehcs and monuments. Eitel
A ^ a grove. [ jg Patnl, a mistress,
f contrary, crooked.
I m IW Vasistha, a very celebrated Vedic Rishi
or inspired sage,” owner of the cow of plenty ‘and
able therefore to grant all desires. M. W. One of
he six fire-devas in the mandala. j n Vaira
0 1 - A il) li ; mtp. as^ iij {*fc)
a diamond (club) Adamantine, hard. The sce^e
f Indra as god of thunder and lightning with which
le slays the enemies of Buddhism. Used by monks
to indicate spiritual authority, and the all-subduing
power of Buddha. | ^ Bonds and freedom, escapf
from entanglement. [ ^ Vayu, air, wind, the gS^d
f 1 ’ I or north-west.
J_ M Vaksu; Vaiiksu ; ^ I (or M or •
cl ^ ^ O'" Bfrer!
one of the four great rivers of Jambudvipa ”
rising m_the_ west of the Anavatapta lake (Tibet)
rf JT-l north-west sea, the Caspian
T f X?', ® ^ clothes.
1 jJH V akya, speech, sajfing, sentence, woicL I if ifl
T*S V f ““ ““rth-west, T. Vay„ atovc.
I % & An argument or reply in a “ vicious circle ”
like a horse tethered to a peg. ’
« Bise, begin; prosper ; elated.
® /ne rarsing, or beginning of the salvation, of
the world, i.e. the birth of Buddha. I M • I m-
I !b1 Hiiigu. Asafcetida, |>7if fi ; there
are other interpretations, j ® Prosper, successful.
.1 ij Irospermg and progressing.
^ jf A name for monasteries in the Lian^
dynasty, a.d. 502-557, because Liang Mm Ti built
S Hrfao surname
, • F PraT, the embryo in the third of its five
pn lik a lump of
flesh, m C ; C ; il-J li p».
ffjjfe Blending, combining ; melting, thawing ; clear
mteUigent. 1 ■§ To blend, combine, mi^ unite
assemble. | ^ Perspicacity, insight into both
tne piienoinenal and nounienal.
A cross-bar, crosswise ; a balance ; to weigh
balaTOe, compare, adjust, adjudge, judgment. I dr
xiie Heng mountains in Hunan, where was the -jg*
bouthern Peak monastery, from which came ^ Jg
M 2
SIXTEEN STBOKES
460
Hui-ssu, second patriarch of T‘ieii-t‘ai.
Balancing and measuring, judging.
SL
All darkness, i.e. all ignorance.
To look at, see. | ^ ^ ^ The Tusita
heaven, v. 5 l 1 - I M II Tukhara, “ the present
Badakchan which Arab geographers still call Tokhare-
stan ” ; the country of the Indo-Scythians, the
Tocharoi of the Greeks, idem ^
Personally related, own, intimate; family ; a
wife, marriage. 5 ^ | ; # | Father ; mother.
I ^ An intimate friend. ] ] ^Relatives.
I ^ To love, beloved. j ^ (gjf) One’s own
teacher, a tr. of upadhyaya, v. ||i.
To admonish. | To admonish a king.
_ To intone ; to satirize. | To intone a
scripture, especially one suited to the occasion.
I si To intone, sing. | A gatha, or hymn,
V. jliD.
^ To answer ; promise ; yes ; translit. m, nya.
I ® ^ I I ; Ur ISTagna ; naked, a
naked mendicant ; a name of Siva ; a vajra-lving.
i E ^ ; I ^ ( Nakula, one of the sixteen
arhats. | H [Sg %agrodha. The Indian fig-
treej Ficus hidica, cf. jg.
^ To judge, examine into, investigate, used in
Buddhism for satya, a truth, a dogma, an axiom ;
applied to the Aryasatyani, the four dogmas, or
noble truths, of and ^ suffering, (the
cause of its) assembly, (the possibility of its cure,
or) extinction, and the way (to extinction), i.e. the
eightfold noble path, v. 0 I and /\ |g There
are other categories of If. e.g. (2) and -fg; Reality
in contrast witli ordinary ideas of things ; (3)
and rfj q.v. ; (6) by the M a’ ^ ; and (8)’ by
tlie ^ i ^ ^ V. Devadatta.
\WW. M Tejorasi, the flame-god, one of the five
JM crowned .Buddhas.
The diverse kinds, many, the many, all, every *
on, at, in regard to ; a final interrogative particle,
also a rhythmic ending; used for sarva.
^ jlij All the hermits, mystics, rsi ; a term also
applied to the Brahmans.
M fH M The home of all Buddhas, i.e. the
l/rf A ’ I « ^ ^ ^ ^ HR' The mother
of all Buddhas.
Bw S All the atoms, or active principles of form,
sound, smell, taste, touch.
All the devas.
All the honoured ones.
... - iff: • ‘ To do no evil, to do only good,
to purify the will, is the doctrine of all Buddhas,”
i.e. I 11 1 s mm m
Ihese four sentences are said to include all
the Buddha-teaching ; cf. ifS 1.
All the variety of things, all phenomena.
All that exists; all beings.
m « All roots, powders, or organs, e.g, (1) faith,
energy, memory, meditation, wisdom ; (2) eyes, ears,
nose, tongue, and body.
^ Sarvadharma ; sarvabhava ; all things ;
every dharma, law, thing, method, etc. | | 55;
V- BE The five orders of things. | |
All things in their nirvana aspect, inscrutable.
I I ® ^0 All things in their real aspect, i.e. the
reality beneath all things, the Bhutatathata, or
Dharmakaya, or Ultimate ; the term also connotes
^ sunya, nirvana, Amitabha, the eight negations
of the Madhyamika school, etc. | | Nothing
has an ego, or is independent of the law of causation.
I I ^ All things being produced by causes
and accessory conditions have no reality, a doctrine
differently interpreted in different schools of
Buddhism.
iiffi All the differentiating characteristics of
things.
All the accessory conditions, or environ-
mental causes which influence life.
^ ^ All attachments: the ordinary man is
attached to life, the arhat to nirvana, the bodliisattva
to his saving work.
All the skandhas.
All kinds of things.
451
SIXTEEN STEOKBS
transact, carry out ; prepare ; punish.
I Trjrr io transact affairs, attend to, arrano’e. |
To carry out religious duty or disciplined ^
-fX All phenomenal changes ; all conduct or
action. I I Whatever is phenomenal is
impermanent.
^ Ml All the diverse views ; all heterodox
opinions, sixty-two in number.
. Discriminate, distinguish ; v. HjE 21 I T
One of the devas, of the^gandharva order.
improve, promote, dismiss.
I '1C io be taken away, i.e. die.
^ comply with, accord with, obey ; accordingly
I Tf- To obey and keep, e.g. the rules.
3^ To choose ; a myriad. [ ^ Sahyamuni’s
schwlmaster, usually named Yisvamitra, or Kaufflia.
1 ^ To choose, select.
To leave behind, bequeath, bestow, residue
^ disciples left behind by a deceased master.
At ease; beforehand; prepared, v. ?i 13 ^ Dmics of the Buddha. \ ^; [ft; ( ;
' ‘ I B/l| Doctrine, or transforming teaching, handed
down or bequeathed (by a Buddha), j gj: Traces,
tracks, evidences, examples left behind.
„ „ , All paths or destinies of sentient existence
i.e. devas, men, asuras, beings in purgatory, pretas’
and animals. ‘ , ’
All spiritual or magical powers.
. , , 3E The dharma-king of all the
Sakyas, a title of Buddha.
^ PI xfv PI All in happy and unhappy con-
ditions of metempsychosis.
To rely upon, depend on ; throw the burden on
repudiate. j (B|n H) Rastrap^a, protector
of a kingdom, king, j ikya, v. p^.
Ochre, brown; translit. c7«a. j “ Tchad! or
Tohasch ” ; Kingdom of stone or stones. An ancient
place in Turkestan on the Sir ; the modern Tash-
kend^. Eitel. | ^ “Tchakas. A race of people
near Samarkand who furnished excellent soldiers.”
M/iteL
lo pass over, or by ; exceed; beyond; translit
I mm i It PS H ; v.lt Yugaiidhara.
Ayodhyf ’ I ® * Yojana. | v. |!g
^ Soft, yielding, pliant, supple, j M Treacher-
ous_ thieves, i.e. fame and gain, which iniure the
aspiration of the religious man.
3^ To go round, revolve around, encompass;
to pay respect by walking around the obiect of
regard. [ ; j ^ To circimiambulate an image
01 the Buddha, - or a pagoda.
of butter ; j H a rich liquor skimmed
irom boiled butter ; clarified butter ; ghee : used for
the perfect Buddha-truth as found, according to
T-ien-t'ai, in the Nirvana and Lotus siitras. I M ysl?
Dvesa, hatred, dislike.
Pewter, tin; to bestow; a monk’s staff.
I 3t Khakkara, a monk’s staff partly of metal,
especially with metal rings for shaking to make
announcement of one’s presence, and also used for
demon expulsion, etc. j ^ Ceylon.
M lo pay one s dues, to lose, be beaten, ruined ■
rfansht. s», su ; cf. M ; B- I Jg m
J V 1 Kapilavastu, younger brother
o± buddhodana,_and father of Tisya,,>evadatta, and
ancika. i'S (or ^ ll bubhakarasiiiiha,
narne of ^ rr. 7 ^ a famous Indian monk.
If#; ( i}5 sola, a lance, dart, etc. ; also Sura,
hero, heroic. J jg yja (W v. -§■ gloka. | ^ ^
biidra, the fourth caste, i.e. of slaves, servants,
labourers, farmers, etc.
To obstruct, stop ; hoodwink. [ Jfp Arghya,
IW fta scented water, or flowers in water as an
offering, the word arghya meaning primarily some-
thing valuable, or presentable ; hence | | a
golden or metal \nssel to hold such water ; | | W
the flowers which float on its surface, etc.
A gate, border-gate, hamlet, lane ; translit. m
ya ; cf. ^ ^ ; ||J ; | ^ ^ a
bird in purgatory as large as an elephant, who picks
up the wicked, flies with and drops them, when
SIXTEEiX STROKES
452
they are broken to pieces. | ^ Yaina; v. mfm.
1 0 M ® Yavana, Yamana, the island nation
o£ Java, visited by Fa~hsien and Hsiian-tsang.
I § m Yainantaka, the destroyer; &va,
Yanaa’s destroyer ; one of the 3E ^^^pi^^sented
with six legs, guardian of the West. | f? ; ift
Jambu (at present the rose-apple, the Eugenia
jambohna), described as a lofty tree giving its name
1 1 Jambiidvipa, one of the seven con-
tinents or rather large islands surrounding the
mountain Mem ; it is so named either from the
Jambu trees abounding in it, or from an enormous
Jambu tree on Mount Mem visible like a standard
to the whole continent'’; ''the central division of
the world.” M. W. With Buddhists it is the southern
of the four continents, shaped like a triangle
resembling the triangular leaves of the Jambu tree,
and called after a forest of such trees on Mem.
1 # 1® 5 I If: ^5 in ^ Jambunada-suvarna,
Jambu-river gold, the golden sand of the Jambu.
I 4^ ih Yamuna, the modern river Jamna. | 5 ;
I ii; 1 M(T); \ MB’ I ^ Yama, also
^ ; 1^1 Yama. (1) In the Vedas the god
of the dead, with whom the spirits of the departed
dwell. He was son of the Sun and had a twin sister
Yami or Yamuna. By some they were looked upon
as the first human pair. (2) In later Brahmanic
mythology, one of the eight Lokapalas, guardian
of the South and ruler of the Yamadevaloka and
judge of the dead. (3) In Buddhist mythology,
the regent of the Narakas, residing south of Jambu-
dvipa, outside of the Calcravalas, in a palace of copper
and iron. Originally he is described as a king of
Vaisali, who, when engaged in a bloody war, wished
he were master of hell, and was accordingly reborn
as Yama in hell, together with his eighteen generals
and his army of 80,000 men, who now serve him
in purgatory. His sister YamI deals with female
culprits. Three times in every twenty-four hours a
demon pours into Yama’s mouth boiling copper (by
way of punishment), his subordinates receiving the
same dose at the same time, until their sins are
expiated, when he will be reborn as Samantaraja
^ In China he rules the fifth court of purgatory.
In some sources he is spoken of as ruling the eighteen
judges of purgatory*
according to lot, or duty,
ment, the third of the ]
Faith M
f , g Partial enlighten-
in the Awakening of
“M* To rejoice in the welfare of others. To do
that which one enjoys, to follow one's inclination.
As suitable, proper, or needed.
Excellent in every detail ; the in-
dividual excellences of others united in the Buddha.
According to mind, or wish.
wishes.
Compliant, yielding to other people’s
At will, following one’s own wishes.
According to place ; suitable to the place ;
in whatever place ; wherever. | | g jg Vinaya,
or rules, suitable to local conditions; or to con-
ditions everywhere.
According to capacity, capability, or
opportunity, e.g. the teaching of the Buddha accord-
ing with the capacity of everyone.
1^ According to prayer. Name of a deva
who was formerly a wicked monk who died and went
to Jiell, but when dying repented, prayed, and was
reborn the deva | | c)r | 1 IfJ 5^ -5^.
Also, a bodhisattva in the Kuan-yin group of the
Garbhadhatu, a metamorphosis of Kuan-yin, who
sees that all prayers are answered, | | ^
mm ^ Those who follow the truth by reason
of intellectual ability, in contrast with the non-
intellectual, who put their trust in others, v.
I M •
Follow, comply with ; sequent, consequent,
after, according to, as ; often used for the prefix anu.
The religious life which is evolved
from faith in the teaching of others ; it is that of
the It nnintellectual tjrpe.
According to the part assigned or expected ;
US ti Sequent, or associated Mesa-trials, or
evils, either all of them as always dogging the foot-
steps ; or, especially those which follow tlie six
I BK q.v. Also called |
The secondary states, i.e. of birth, stay,
change, and death, in all phenomena. ] |
To follow the forms and discipline of the Buddha,
i.e. become a monk.
Yielding to sleep, sleepiness, drowsiness
comatose, one of the klesa, or temptations ; also used
by the Sarvastivadins as an equivalent for klesa
the passions and delusions ; by the Pg ^ school
as the seed of klesa ; there are categories of 6 7
10, 12, and 98 kinds of I I. ’ ’
m YsE W According to the discipline as
described in the sutras, i.e. the various regulations
for conduct in the Sutra-pitaka ; the phrase ^ ft
means according to the wisdom and insight as
described in the Vinaya-pitaka.
Ip W According with, or resulting from con-
ditioning causes, or circumstances, as waves result
trom_ wind ; also, sequent conditions ; also, according
to circumstances, e.g. \ \ it to convert or
transform people according to their conditions, or to
circumstances in general. | | ® Ever changing
in conditions yet immutable in essence ; i.e. the M -bn
in its two a,spects of j i the absolute "in its
phenomenal relativity ; and considered as immutable,
tie ^ ^ ^ ^0^ which is likened to the water as
opposed to the waves.
According to intention, to meaning, or to
the right.
§ At one s own will ; vohiutarv. I I a®.
Voluntary addresses, or remarks ^•oillnteercd by the
Buddha.
?\ai.sa.li; the Licchavis wore the
people of “the ancient republic of Vaisali who
were among the earliest followers of b’akvamuni
Also ( .f[5 and v. .ft.
IE A precious stone that takes on
the colour of its su.rrouiidin<Trs
. ^ ' O '
f The sects or teacliinor of
adaptable philosopliies not revealed by the Buddhas
and bodlnsattvas, in contrast with JE W* ( I M
the truth as revealed l>v tliein.
mm
Buddha.
To attach oneself to and follow.
Iv® To follow, accord with, obey ; to believe
and follow the teaching of another.
^ According to class, or type. | |
SIXmEN- STROKES
Buddhas and bodhisattvas reveal themselves in
varying forms according to the need or nature of
beings whom they desire to save I I ^
They are also born into the conditions of those thw
seek to save.
Ferghana,
a mountainous province and city in Turkestan on
the upper Jaxartes.” Eitel.
S peace, calm, quietness,
llness. J 3E The elder presiding over a company
of inonks in meditation. | The power of absLct
inectoatmn | ^ Abode of peace, the quiet heart.
I .Ci. Calm thought ; meditation, a meditator i e
a monk. | ^ A tr. of Yama, he who restrains'
curbs, controls, keeps in check, j Calm wisdom’
insight into the void, or immaterial, removed from
the transient. [ ^ A tr. of dhyana, calm thought,
unpertm-bed abstraction. [ Calm wisdom, the
wisdom derived from quietness, or mystic trance.
Cheeks, jaws, j jjf The cheeks rounded —
one of the characteristics of a Buddha.
M Ur^nt, pressing ; repeated ; trauslit. him, m, mm
«w. I ihs Kalavihka, v. gg. | ^ gjij The kalavinka
pitcher, an illustration in the ^ sutra of emptiness
or non-existence. | ft pg ; m ^ m Vigata ;
vigama; gone aivay, disappearance, a medicine
winch causes diseases to disappear. | ^ ^ Once
more to be reborn, v. Sakrdagamin. | ^ Vimba :
Bimba ; a bright red gourd, Mommdica ■monadcl'phia •
a tree ivith red fruit ; fruit of the Bimba-tree. j d
iwi ) ^ inibara, difterently stated os ten millions
and 100,000 billions, a | | j a trillion ;
I lotp- as a king of fragrance, or incense,
i « ^ M Bimbisiira, or Bimbasara I ffi ( [ •
# (or ^ or pfi) A king of Magadha, residing
at Eajagrha, converted by Sak-yamuni, to whom he
gave the Vepuvana park; imprisoned by his son
.ytaiSatru, and died. I m ^ M Vinayaka
(hroneso,), name of a demon or spirit, cf. |§.
SR The head; chief, first. ( ^ A halo or nimbus
round the head (of an image). | ;}b ® ® Head
north lace west, the proper attitude in which to
sleep, the position of the dying Buddha. j ^
Head-sleeve, name for a cap. { jig Dhuta, also
^ J tt ^ shaken, shaken off, cleansed. To
get rid of the trials of life ; discipline to remove
them and attain nirvana. There are twelve relating
to release from ties to clothing, food, and dwelling •
(1) garments of cast-off rags; (2) only the three
SIXTEEN STEOKES
464
garments ; ( 3 ) eat only food begged ; ( 4 ) only
breakfast and tbe noon meal ; ( 5 ) no food between
tbem ; (6) limited amount ; ( 7 ) dwelling as a hermit ;
(8) among tombs ; ( 9 ) under a tree ; ( 10 ) under the
open sky ; (11) anywhere ; (12) sitting and not lying
down. There are other groups. | ® H To
bow the head and face in worship or reverence, to
fall prostrate in reverence, j The chief monks
in a monastery, known as the western band, in
contrast with the eastern band of subordinates.
I .H Dukula, a >speGies of plant, fine cloth made
of the inner bark of this plant, silken cloth.
^ Hungry, famished, starving. | ^ Pretas,
hungry spirits, one of the three lower destinies.
They are of varied classes, numbering nine or thirty-
six, and are in differing degrees and kinds of suffering,
some wealthy and of light torment, others possessing
nothing and in perpetual torment ; some are jailers
and executioners of Yama in the hells, others wander
to and fro amongst men, especially at night. Their
city or region is called I | ^; | I Their
destination or path is the | 1 ft or | 1
1 I ^ Desire as eager as that of a hungry ghost.
Remains, remainder, the rest, the other *
surplus. [ ^ ; ] ^ Other schools ; other vehicles,
i.e. other than one’s own. | ^ Divided thoughts,
inattentive. | -fh *?* Amraphala, v. \ ^
The remnants of habit which persist after passion
has been subdued; also called \ M, I W Ml
^ Topknot, tuft, the hair coiled on top. | ^ ;
[ ^ The precious stone worn in it ; a king’s most
prized possession in the Lotus sutra parable. |
^ m ; W* M (or S) IR (or H-) m (or B) Kelikila,
the attendant of a deva ; one of the Vajrapa^is.
Drake of mandarin duck ; v. next. [
Paired bands, i.e. to stand facing each other when
reciting sutras,
^ Hen of mandarin duck, symbolizing conjugal
fidelity ; translit. | §5 ; 1 ® ^ ^ ? Anga,
described as a country north of Magadha. [ |
fcfc Angajata, '' produced from or on the
body,” a son, but intp. as the membrum virile.
I ^ Angusa, an arrow, a barbed weapon.
I ^ ^ Ife Angaraka, charcoal ; intp. fire star,
the planet Mars. | * (fij) ^ Angulim%a,
chaplet of finger-bones ; the ^ivaitic sect that wore
such chaplets ; also \ M \ ll \ M i l;
\ M I 1 I V. One converted by the
Buddha is known by this name. | % Aihsu-
varman, a king of ancient Nepal, descendant of the
Licchavis, author of the ^ PJ Sif.
A great deer, whose tail is used as a fly-whip ;
the use of which is forbidden to monks.
Dark, secret, silent, profound. | ^ Silent
teaching or propagation, i.e. from mind to mind,
without words or writing. | ^ ^ Brahma-
nanda ; to send to Coventry ” an obnoxious
monk, all intercourse with him being forbidden.
I ^ Silent, without words. | Ji The principle
of silence, that the absolute is indefinable, the
doctrine of Vimalakirti. | ® fg Answering a
foolish or improper question by silence.
A dragon, dragon-like, imperial ; tr. for naga,
which means snake, serpent ; also elephant, elephan-
tine, serpent-like, etc., cf.
m X Dragon kings and devas ; also Nagarjuna
and Vasubandhu. | | A Nagas, devas, raksasas,
gandharvas, asuras, garudas, kinnaras, and maho-
ragas.
133
sfi m A samadhi powerful like the
dragon ; abstract meditation which results in great
spiritual power.
II -k Nagakanya, a naga maiden. Daughter of
Sagara-nagaraja, the dragon king at the bottom of
the ocean ; she is presented in the Lotus sutra,
though a female and only eight years old, as instantly
becoming a Buddha, under the tuition of Manjusri.
Be S Dragon palace ; palaces of tte dragon
Mngs ; also |
ll Lumbini, v. Jg,.
H Tbe dragon-quarter, i.e. tbe north.
Nagarjuna, v. ffl.
cf. M
Another name for the river Nairanjana.,
.M
Dragon soup, a purgative concocted of
htunan and animal urine and excrement ; also called
455
SIXTEEIsT— SEVENTEEN STBOKES
^ In Nagarjuna, v. fjj.
hI S Nagaraja, dragon king, a title for the
tutelary deity of a lake, river, sea, and other places •
there are lists of 5, 7, 8, 81, and 185 dragon kings’
O O *
11 Dragon-pearl; pearl below the dragon’s
jaws ; the sun or moon associated with the dragon
and spring. ^
Bi
;W A dragon-god, or spirit.
Wi a (±) # (3E«) The Buddha of the
race ot honourable dragon Idngs, a title of Manjusri.
1 Dragon books, i.e. the sutras, so called
because the Sanskrit writing seemed to the Chinese
to resemble the forms of snakes and dragons
m ^ *9 Naga-puspa; ^ fp puspaiiaga,
the bodhi-tree
of Alaitreya, the Buddhist Messiah, when he comes to
eart . | | His assembly under it for preaching
the Buddha-truth. The eighth of the fourth moon
nas been so called, an occasion when the images are
washed with fragrant water, in connection with
the expected Messiah.
Sh^ Treasury or Hbrary, formerly
“1 the I ^ Lung Hsmg monastery at Ch‘ang-an. ^
bM Dragon elephant, or dragon and elephant,
i.e. great_ samts, Buddhas, bodhisattvas. A larae
elephant is called a dragon elephant. The term Is
also one of respect applied to a monk.
B ^
f i A begging-bowl formerly used by a certain
iSrhowl"^ obtaining rain, the dragon descending into
Bi
Dragon cofiins, i.e. those for monks.
p, Tortoise, turtle. The rareness of meeting a
Buddha is compared with the difficulty of a blind
sea-turtle finding a log to float on, or a one-eyed
tortoise finding a log with a spy-hole through it.
I ^ ^ tortoise, i.e. the non-existent
• % , ii ^ ^ (or ^) ; p ^ .
m 5; -^n ancient knngdom and city in Eastern
Turkestan, 41° 45' N., 83° E. It is recorded as
the native place of Kumaraiiva. I The
parable of the tortoise and the jackal, the tortoise
hiding its six _ vulnerable parts, symbolizing the
SIX senses, the jackal wailing and starving to death.
17. SEVENTEEN STROKES
To repay, compensate ; cf.
_ _ Abundant, excessive ; exceptional, extra ; at
^se an actor; chiefly translit. u sounds, cf. g,
S? ^tc. ^
® Udayana, Idng of Kausambi and contem-
porary of Sakyamuni, who is reputed to have made
tne first image of the Buddha ; also | PIS 5£E *
xT g ; “g Pe il Udaymia
Vatsa. Cf. E, 1^, and ^ ^E-
furth^^ Uttara. Upper, superior, higher.
I I I ^ Upasaka, | I *
m- B W m (orl)
1F it m- Originally meaning a servant, one
of low caste, it became the name for a Buddhist
layman who engages to observe the first five com-
mandments, a follower, disciple, devotee. I I *
^ 3b > .In I (or ^ Female lay disciples
who engage to observe the first five commandments.
I I M PS (or Upanisad, v. | ^. [ I ig
f 7' infra. J | ^ ^ Upadela ;
L^-* ’ * ^ #) I 1 in (or
sw) Discourses and discussions by question and
answer ; one of the twelve divisions of the Canon •
Abhidharma, also for the Tantras
/' Lr# Upagupta, I I ^(orig)^; \
h ^ (O'" ^ or S) ^ ^ ^ i |.
A budra by birth, who entered upon monastic life
when 17 years old ”. Eitel. He was renowned as
almost a Buddha, lived under King Aioka, and is
reputed as the fifth patriarch, 200 years after the
Nirvana, j | g (or fp Upatisya, i.e. Sariputra,
I I ^Upah ( j fij; I g^flj(orlll);
#n W A barber of ^udra caste, who became
a disciple of Sakyamuni, was one of the tbrAA a+.Ti
SEVENTEEN STROKES
of the tirst bynod, and reputed as the principal
r Vinaya, hence his title ^ ^ Keeper
ot the laws. There was another Upali, a NirOTantha
ascetic. J I Ifc ® Upadhyaya, “ a sub-teacher ” ;
a spiritual teacher.” M. W. A general term for
various names, etc., beginning
^th ft ; Si 115 ; ^1 ; 111, etc. ^
— • '■r • udumbara tree ; supposed to
produce fruit without flowers ; once in 3,0W years
1 IS said to flower, hence is a symbol of the rare
appeamnce of a Buddha. The Ficus r/lmierata. Also
I I ® a; a I ^ 111 I I
1 ^^ ^3^} Uluka, the owl ; a rsi “ 800 years ”
before bakyamuni, reputed as founder of the Vai^esika
^TTi, '7 '7 papaya tree; name
sLw ‘‘^■''^^yamuni practised
austere asceticism before his enhghtenment. Also
I T S ’ 5 I I ; ii5 1 1 1-
ini - * ^ : Uruvilva Kas-
fn ^ 11 principal disciples of bakyamuni,
TT because he practised asceticism in the
Uruvilva forest or “ because he had on his breast
a mark resembling the fruit of the ” papaya. He
Eitel ^ Buddha Samantaprabhasa ”.
II M
? Uddana, fasten, bind, seal.
ak M? TT ‘ ^ ® I Sc ^ Upasaka.
11 Wk W Upavasa, to dwell in, or by; fastino'
abstmency to keep eight of the ten prohibition!’
I I M ± (or pg) Upanisad, also | M ( | «. •
certain philosophical or mystical writingfby viriTus
authors at various penods “ attached to the Brah-
manas, the aim of which is the ascertainment of the
secret sense of the Veda (they are more than a hundred
m number, and are said to have been the source
M W «y«tems of philosophy)”.
I ' I n '®i ^fhad-aranyaka.
,L- r -r ^ Upayakausalya, the seventh para-
Iisya) i.e. Sariputra. | I M Ml I ^ I ^
Lpalaksana, a mark or property, tr. as the law
or the monastic rules. I I 1^ v I ^ m i ’
' ’"r" Upeksa. The state of mental
equilibrium m which the mind has no bent or attach-
ment, and nerther meditates nor acts, a state of
indifference. Explained by abandonment.
Upananda, a disci;^e of gakyamuni ;
^■ng- I 1 « Upali, V. I m.
also
iPtf
naga
W UjjayanI, Oujei
V.
- — Utpala, the blue lotus, to the shape
ot whose leaves the Buddha’s eyes are likened • also
applied to other water hlies. Name of a dragon ’kino- ■
also of one of the cold hells, and one of the hot belts’
Also I 1 flj ; .115 1 1 ; -^g I |.
^ Udayin, to rise, shine forth ; a dis-
ciple of bakyamuni, to appear as Buddha Samanta-
prabhasa. |_ I jg V. supra and 115 Udayana.
I I f|5 Udana(ya), voluntary discourses, a section
01 the canon.
. To pess, squeeze, crush ; repress. | *b
To press oil out of sand, impossible. | To crush
seed for 01 . [ | # p The sin of the oil-presser,
i.e. the killing of insects among the seeds crushed.
^ Infant, baby, j g A child.
To shoot, reach everyivhere, pervade- com-
plete, universal ; prevent, stop ; more ; Iona
Megha, a cloud ; name of one of the
bodhisattviis renowned as a healer, or as a cloud-
controller for produemg rain.
^ hlaitreya, friendly, benevolent. The
Buddhist Messiah, or next Buddha, now in the
iSSliTI-f ’ tile
afterTnnn 1 according to other reckoning
after 4,000 heavenly years, i.e. 5,670,000,000 human
todia of a Brahman family. His two epithets are
f; ^ ^ “ Invincible
He presides over the spread of the church, protects
As members and_ will usher in ultimate victory for
Buddhism His image is usually in the hall of the
four guardians facing outward, where he is repre-
sented as the fat laughing Buddha, but in smne
*p*a-VW”** «««^ »
sMras ™ ^ “iiiiii'i'oiis Haitreya
457
SEVENTEEN STROKES
Miti, measure, accurate knowledge, evi-
dential. H I 1 ; H ^ The Sammatiya school.
7 ^ Mleccha, barbarian, foreigner, wicked ;
defined as '' ill-looking a term for a non-Buddhist
tribe or people. Also j ^ cf.
Mem, 'Hhe Olympus of Hindu myth-
ology.” M. W. Siimerii, cf. ^ ; but there is dispute
as to the identity of the two. Meru also refers to
the mountains represented by the Himalayas, in this
not differing from Surneru. It also has the general
meaning of '' lofty
np j Mahasasakah. One of the divi-
sions of the Sarvastivadah school ; cf. Also
name of the ^ # tr. bv Buddhanva a.d. 423-4.
Also I m m M-
King Milinda, v. ^
it ti Anga, a limb, member, body.
//Gs Worthy of worship, a tr. of the term arhat ;
one of the ten titles of a Tathagata.
^8 Deserving of respect, or corresponding to
the correct, an old tr. of arhat.
Bit Nirmana means formation, with Buddhists
transformation, or incarnation. Eesponsive incarna-
tion, or manifestation, in accordance with the nature
or needs of different beings. | | ^ij ^ Revelation
or incarnation for the benefit of the living, I m#
Responsive manifestation of the Dharmakaya, or
Absolute Buddha, in infinite forms. | j ^
Buddhas or bodhisattvas incarnate as sravakas, or
disciples, j \ ^ \ M M \ ^ Nirmanakaya,
the Buddha incarnate, the transformation body,
capable of assuming any form (for the propagation
of Buddha-truth).
Meka, said to be^ the name of the girl
who gave milk congee to Sakyamiini immediately
after his enlightenment ; seemingly the same as
Sujata, Sena, or Nanda. | 1 (or 1%) ^ Mekhala,
a girdle, name of an elder.
Miccaka or Mkkaka. A native of
Central India, the sixth patriarch, who having
laboured in Northern India transported himself to
Ferghana where he chose Vasumitra as his successor.
He died by the fire of samadhi Eitel.
Pt
Amitabha, v. jilf. j | H # (or ||)
The three Amitabha honoured ones ; x4mitabha,
whose mercy and wisdom are perfect ; Kuan-yin,
Avalokitesvara, on his left, who is the embodiment of
mercy; Ta Sliih Cliih, Mahasthamaprapta, on his
right, the embodiment of wisdom, j | jij Mitra^anta,
a monk from Tukliara.
The patra, or begging-bowl, the utensil
corresponding to the dharma ; the utensil which
responds to the respectful gifts of others ; the vessel
which corresponds with one's needs; also j ^ |.
K dt Any land or realm suited to the needs
of its occupants ; also called ft
Corresponding retribution ; rewards and
punishments in accordance mth previous moral
action.
^ The form of manifestation, the nirmana-
kaya, idem |
h The response of Buddhas and spirits (to
the needvS of men).
Respond, correspond, answer, reply ; ought,
should, proper, deserving, worthy of.
I A Arhat, .arhan ;■ deserving (worship), an old ■
tr. of arhat.
^ idem | ^ q.v.
Responsive appearance, revelation, idem
iffil Nirmanakaya response, its response to the
needs of all ; that of the Dharmakaya is called jg.
ItJt Ying Wen ; the grandson of the founder
of the Ming dynasty, T'ai Tsu, to whom he succeeded,
but was dethroned by Yung Lo and escaped disguised
as a monk ; he remained hidden as a monk till his
64th year, afterwards he was provided for by the
reigning ruler. His name is also given as | fg
Ying Neng ; | ^ Ying Hsien ; and posthumously
as it 0C Ytin Wen.
SEVENTEEN STROKES
458
Arliat-fruitj the reward of arhatship.
N iE ii Si The arhat of perfect knowledge,
a title of a Buddha.
In harmony with dharnia or law. | |
^ The mystic (or beautiful) garment of accord-
ance with Buddlia-truth, i.e. the monk’s robe.
I I ^ A novice, preparing for the monkhood,
between 14 and 19 years of age.
Responsive manifestation, revelation
through a suitable medium.
({M| A name of the Dharma-
laksana school, ^ q.v.
I Jh M M Omnipresent response to need ;
universal ability to aid.
^ To give medicine suited to the
disease, the Buddha’s mode of teaching.
Geya, corresponding verses, i.e. a prose
address repeated in verse, idem 5 @ verse
section of the canon.
JfjgJc Khela, krida. Play, sport, take one’s pleasure ;
theatricals, which are forbidden to a monk or nun.
I .S (^t;) One of the six devalokas of the desire-
heavens, where amusement and laughter cause forget-
fulness of the true and right. | ffe Prapahca.
Sophistry ; meaningless argument ; frivolous or
unreal discourse.
To rub, wipe, j fp To wipe off sweat.
To compare, estimate, guess, adjudge, decide,
intend. | || To judge a case.
To expel. | The punishment of expulsion,
which is of three orders : (1) | {I} expulsion from
a particular monastery or nunnery, to which there
may be a return on repentance ; (2) ^ prohibition
of any intercourse ; (3) ^ entire expulsion and
deletion from the order.
arhat.
^ A worthy true one, an old tr. of the term
Also, one who is in harmony with truth.
# A
I m
case ; rule ; to collate ; compose ; pick up.
To check, compare.
The response and protection of Buddhas
and bodhisattvas according to the desires of all
beings.
JwS Nirmanakaya, one of the H ^ q.v. Any
incarnation of Buddha. The Buddha-incarnation
of the ^ q.v. Also occasionally used for the
sambhogakaya. There are various interpretations :
{a) The [pj says the Buddha as revealed super-
naturally in glory to bodhisattvas is | |, in con-
trast with ft which latter is the revelation on
earth to his disciples. (6) The ® ^ makes no
difference between the two, the | | being the
Buddha of the thirty-two marks who revealed himself
to the earthly disciples. The ^ ifM makes
all revelations of Buddha as Buddha to be ] | ;
while all incarnations not as Buddha, but in the
form of any of the five paths of existence, are Buddha’s
it T'ien-t'ai has the distinction of ^ ^
and ^ i.e. superior and inferior nirmanakaya,
or supernatural and natural. | | Any realm
in which a Buddha is incarnate.
Evidential nirmanakaya, manifestations or
indications of incarnation.
Eaves, v. H 20.
A hard wood, traiislit. da, dan, Dana, a giver ;
donation, charity, almsgiving, bestowing. | j:
Danapati, lord of charity, a patron. | if* Among
the patrons. | ^ The faith of an almsgiver ;
almsgiving and faith. | Daksina, cf. the
Deccan. | ^ A patron, patrons. | ^ cf.
The paramita of charity, or almsgiving. | ^
I 51 Almsgiving, bestowing, charity. | ^
1 Danda, also fH ^ a staff, club. | ^
M \ :^ Forest of sandal-wood, or incense, a
monastery. | iK PI ^ ^ Danaparamita.
I # J i PE i ^ ^ Dantaloka, a mountain
near Varucha ”, with a cavern (now called Kashmiri-
Ghar) where Sudana (cf. lived, or as some say
the place where Sakyamuni, when Siddhartha, under-
went his ascetic sufferings. | ^ v. | [ Can-
dana. | @ Danapati, an almsgiver, patron ;
various definitions are given, e.g. one who escapes
the karma of poverty by giving. | ^ ; pg ^
Dana, to give, donate, bestow, charity, alms. | |
^ Danapati, v. supra, | ^ m ^
? Dandaka-aranyaka, Dandaka forest hermits, one
of the three classes of hermits, intp. as those who
live on rocks by the seashore.
459
.seventeen; stkokbs
To cross a stream ; aid ; canse, bring about.
I ^ i I "F Tbe schoob or disciples of |
Lin-cbi. | ^ To ferry the living across the sea
of reincarnation to the shore of nirvana.
To dip, wet, soak ; damp ; glossy ; forbearing.
I ^ An image of Vairocana in the open. |
A faulty tr. of Mahjusri, cf.
Im Overflowing, excess. | Lampa(ka) ; the
district of Lamghan.
Wet, humid, moist. | ^ Moisture-born;
born in damp or wet places; spawn, etc., one of
the four forms of birth, v. pg
thought. Gradually his soul becomes filled with
a supernatural ecstasy and serenity”, his mind still
reasoning : this is the first ;jhana. Concentrating
his mind on the same subject, he frees it from reason-
ing, the ecstasy and serenity remaining, which is the
second jhana. Then he divests himself of ecstasy,
reaching the third stage of serenity. Lastly, in the
fourth stage the mind becomes indifferent to all
emotions, being exalted above them and purified.
There are differences in the Mahayana methods, but
similarity of aim.
iff H itH Dliyana and samadhi, dhyana con-
sidered as 'fH meditating, samadhi as ^ abstrac-
tion ; or meditation in the realms of the visible,
or known, and concentration on ^ the invisible,
or supramundane ; v. | ^.
To catch, seize, obtain, recover,
I
To heal, cure, \
Grey, white. | ^ij Bali, the offering of a
portion of a meal to all creatures ; also royal revenue,
a sacrifice, etc. | ig v. ff.
if A A member of the Ch^an (Jap. Zen), i.e.
the Intuitional or Meditative sect.
m fs Fellow-meditators; fellow-monks.
A monk of the Ch'an sect; a monk in
meditation.
A glance.
I Instant, quickly.
The transforming character of Oilman.
Iplp. To level a place for an altar, to sacrifice to the
hills and fountains ; to abdicate. Adopted by
Buddhists for dhyana, | or | i.e. meditation,
abstraction, trance. Dhyana is meditation, thought,
reflection, especially profound and abstract religious
contemplation”. M. W. It was intp. as ^‘getting
rid of evil”, etc., later as ^ quiet meditation.
It is a form of but that word is more closely
allied with samadhi, cf. [ The term also con-
notes Buddhism and Buddhist things in general,
but has special application to the | ^ q.v.
It is one of the six paramitas, cf. There are
numerous methods and subjects of meditation. The
eighteen Brahmalokas are divided into four dhyana
regions corresponding to certain frames of mind
where individuals might be reborn in strict accordance
with their spiritual state The first three are the
first dhyana, the second three the second dhyana,
the third three the third dhyana, and the remaining
nine the fourth dhyana. See Eitel. According to
Childers’ Pali Dictio^iary, The four Jhanas are four
stages of mystic meditation, whereby the believer’s
mind is purged from all earthly emotions, and
detached as it were from his body, which remains
plunged in a profound trance.” Seated cross-legged,
the practiser '' concentrates his mind upon a single
The meditation fist (musti), the sign of
meditation shown by the left fist, the right indicating
wisdom.
Meditation-flavour, the mysterious taste
or sensation experienced by one who enters abstract
meditat on.
Meditation-associates, fellow-monks ; also
I IT-; I 1 :#•
To sit cross-legged in meditation.
Meditation-hall of the Ch'an sect. A
common name for the monastic hall.
A Dhyana heavens, four in number, where
those who practise meditation may be reborn, v. If.
Ch'an is dhyana, probably a translitera-
tion ; ting is an interpretation of samadhi. Ch'an
is an element in ting, or samadhi, which covers
the whole ground of meditation, concentration,
SEVENTEEN STROKES
460
abstractioiij reaching to the ultimate beyond Meditation abode, a room for meditation,
emotion or thinking; of. |p, for which the two a cell, a hermitage, general name for a monastery,
words ch'amting are loosely used.
The Gli'an, meditative or intuitional, sect
usually said to have been established in China by
Bodhidharma, v, the twenty-eighth patriarch,
who brought the tradition of the Buddha-mind
from India. Cf. ^ 13 Lankavatara sutra. This
sect, believing in direct enlightenment, disregarded
ritual and sutras and depended upon the inner light
and personal influence for the propagation of its
tenets, founding itself on the esoteric tradition
supposed to have been imparted to Kasyapa by the
Buddha, who indicated his meaning by plucking a
flower without further explanation.. Kasyapa smiled
in apprehension and is supposed to have passed on
this mystic method to the patriarchs. The successor
of Bodhidharma was Hui-k^o, and he was
succeeded by ff* ^ Seng-ts'an ; 5^ fg Tao-hsin ;
31 ig. Hung-jen; m fg Hui-neng, and # ^
Shen-hsiu, the sect dividing under the two latter
into the southern and northern schools ; the southern
school became prominent, producing ^ ^ Nan-yo
and ^ Ig Chflng-yuan, the former succeeded by
Ma-tsu, the latter by ^ Shih-t'ou. From
Ma-tsu’s school arose the five later schools, v. |
Dtt
Meditation hall or room ; other similar
terms are
^ The Ch'an sect, v. | ; 1 .
ff tS A nun.
A meditation abode ; to dwell in medita-
tion ; a hermitage ; a hermit monk.
^ A master, or teacher, of meditation, or
of the Ch'an school.
The Gh'an and Lii (Vinaya) sects ; i.e.
the Meditative and Disciplinary schools.
nn m
Meditation thoughts ; the mystic trance.
m Joy of the mystic trance. 1 | Its
nourishing powers.
JpipL The mystic trance and wisdom.
Wc The teaching of the Ch'an sect. ^ Also,^
the esoteric tradition and ^ the teaching of
the scriptures.
» ^
Meditation and wisdom, cf. i
A staff or pole for touching those who fall
asleep while assembled in meditation.
mu Grove of meditation, i.e. a monastery.
Monasteries as numerous as trees in a forest. Also
I
The three Brahmaloka heavens of the
first Dhyana ; cf. |.
m The joy of abstract meditation.
jpP A ball of hair used to throw at and awaken
those who fell asleep during meditation.
^83
Disturbing waves, or thoughts, during
meditation. | | ^ ^ The sixth or dhyana para-
mita, the attainment of perfection in the mystic
trance.
IpfL Methods of mysticism as found in (1) the
dhyanas recorded in the sutras, called ^ |i
Tathagata-dhyanas ; (2) traditional dhyana, or the
intuitional method brought to China by Bodhidharma,
called fil J|, which also includes dhyana ideas
represented by some external act having an occult
indication.
=xm
1 The dhyana river, i.e. the mystic trance
like a river extinguishes the fires of the mind. The
IS ^ fii river Nairahjana (Mladyan), which flows
past Gaya,
m m The ills of meditation, i.e. wandering
thoughts, illusions. The illusions and nervous troubles
of the mystic.
A bell, or cave, for meditation, or retire-
ment from the world.
m
The practice of religion through the
mystic trance.
461
SEVENTEEN STROKES
0
n The methods employed in meditation ; the
practices, or discipline, of the Ch'aii school
Dhyana-contemplation.
m my Dhyana,, abstract contemplation. There
are four degrees through which the mind frees itself
from all subjective and objective hindrances and
reaches a state of absolute indifference and annihila-
tion of thought, perception, and will ; v. The
River Jumna..
The records of the Cldan sect.
Ip^ The meditation-warden, a piece of wood
so hung as to strike the monk’s head when he nodded
in sleep.
Sadharana. Altogether, all, whole, general ;
certainly. | ^ A general offering to all spirits
in contrast with specific worship. | General
and particular. | fg ^ General karma deter-
mining the species, race, and country into which
one is born ; Jgl] fg is the particular karma relating
to one’s condition in that species, eg. rich, poor,
well, ill, etc. | Dharani, cf. P'g, entire control,
a tr. of the Sanskrit word, and associated with the
Yogacarya school; absolute control over good and
evil passions and influences. 1 The esoteric
or Tantric sects and methods. | ^ A name
for the Abhidharma-kosa. | Universal charac-
teristics of all phenomena, in contrast with ^ij
specific characteristics. | ^ JiK The general
commandments for all disciples, in contrast with
the ^l] I I, e.g. the 250 monastic rules. [ ^
Universal vows common to all Buddhas, in contrast
with ^ij I specific vows, e.g. the forty-eight of
Amitabha.
II n The meditative method in general. The
dhyana paramita, v. 7 ^ The intuitional school
established in China according to tradition by
Bodhidharma, personally propagated from mind to
mind as an esoteric school. | | ^ Five Ch'an
schools, viz. ^ ^ ; ?^ # | ; S P‘5 I ;
^ m 1 , and ^ I ; the fourth was removed
to Korea ; the second disappeared ; the other three
remained, the first being most successful ; in the
Sung it divided into the two sects of and ^ f|.
Cf. 13 Lankavatara sutra.
IIP Dhyana and its Chinese translation, quiet-
ing of thought, or its control, or suppression, silent
meditation.
II M The marrow of meditation— -a term for the
Lankavatara sutra.
idem
V.
Bamboo splints, or strips.
: 15. '
1 ^ M Mlecchas,
Ordure, sweepings, garbage. | ^ Sweepings,
garbage. | ^ . 3 ^ The monk’s garment of
cast-off rags. | |g: The amraka fruit in the midden,
or a pearl in the mud, cf. Nirvana sutra 12 . |
To get rid of garbage, scavenge ; cf. Lotus sutra 4.
Dregs and chaff, said of a proud monk,
or of inferior teaching.
JPy A fishing net (of hair) ; translit. k, c, r. [ ^!j
fpm cf. 5 ^ Karsapana. | ^ ^ Edrata. A tribe
north-west of the Himalayas, which invaded Kashmir
during the Han dynasty. | IC 3E Canfla-Kaniska,
PL 3E ; fhe Scythian king, conqueror of northern
India and Central Asia, noted for violence, the seizure
of Asvaghosa, and, later, patronage of Buddhism.
I ^ Kubha, Kubhana ; the K5phen of the Greeks ;
also a Han name for Kashmir ; modern Kabul ;
cf. Hupian IMF M Ratna-
sikhin. | % Kanyakubja, Kanauj, in Central
India, cf. # 1 .
A film ; screen ; fan ; hide, invisible ; translit.
e, a. I ^ Eka, one, once, single, unique. | H ^
OE IS Elapattra, a naga who is said to have consulted
Sakyamuni about rebirth in a higher sphere ; also,
a palm-tree formerly destroyed by that naga. | ^ |||
A drug for making the body invisible.
Quick at hearing, sharp, clever, astute, wise,
m-
^abda. Sound, tone, voice, repute ; one of the
five physical senses or sensations, i.e. sound, the
1 A. I 1 M, cf. A and + H A* I ^ li
Vocal intonation. I ^ Vocal teaching. |
The sounding or rattling staff, said to have been
ordained by the Buddha to drive away crawling
poisonous insects. | Sabdavidya, one of the
3 £ five sciences, the | | fir Sabdavidya sastra
being a treatise ^on words and their meanings.
1 ® ; ! lie Sravakas and pratyeka-buddhas,
SEVENTEEN STROKES
cf. next entry and f|. | f|g Sravaka, a
hearer, a term applied to the personal disciples
of the Buddha, distinguished as maha-sravaka ;
it is also applied to hearers, or disciples in
general ; but its general connotation relates it
to Hinayana disciples who understand the four
dogmas, rid themselves of the unreality of the
phenomenal, and enter nirvana ; it is the initial stage ;
cf. I ^ Sravakayana ; the sravaka vehicle
or sect, the initial stage, Hinayana, the second stage
being that of pratyeka-buddha, v. above. | ^ ff*
A Hinayana monk, j The Hinayana canon.
1 cf. I ^Jl, also vyakaranam, a treatise on
sounds and the structure of Sanskrit.
The end of a Buddhist year ; a Buddhist year ;
V. It.
[ jfe The hell of pus and blood.
The arm ; forearm ; translit. pi, cf.
^ M & Piplla(ka), an ant. | ^ Pitasila,
an ancient kingdom and city in the province of
Sindh, 700 li north of Adhyavakila, 300 li south-west
ofAvanda. Exact position unknown.” Eitel. |
Pisaca, a class of demons.
11^ Eancid, ranlc ; shame ; translit. su, in I m
mtp. as Suka, parrot; more correctly
To regard with kindness; approach, on the
brink of, about to ; whilst. | ^ Approach the
end, dying. | ^ A monastery during the T'ang
dynasty in ^ ^ Ohen-ting fu, Chihli, from
which the founder of the | | school derived his
title; his name was ^ ^ I-hsiian ; cf. pg.
I ^ Approaching the midday meal ; near noon.
SI Ginger. | H Kaiikara, a high number,
100 niyutas.” M. W.
firewood ; wages. | ^ ig) Fuel
consumed fire extinguished, a term for nirvana,
especially the Buddha's death or nirvana.
Wild hemp ; translit. p, ve.',vai ; cf. 5 ^, |^,
I ^ S ^ V. ^ Vai&avana. |
^ H Velacakra, a kind of clock. | Hemp
garments, the coarse monastic dress. | ^ (^)
V. H VaMalL | ^ (^) cf. Preta, intp. as
an ancestral spirit, but chiefly as a hungry ghost
who is also harmful | pg Veda, cf.
Thin, poor, shabby ; to slight, despise ; to
reach to ; the herb mint. | ^ Bactria (or
Bukhara), the country of the Yiieh-chih, described
as north-west of the Himalayas. I ^ v.
Waklian. | 1% Poor land, i.e. the world, as full of
trouble. | % H also | | ; | i ; 1
^ i ; If ?£ 1 ; ^ S Vakula, a disciple
who, during his eighty years of life, never had a
moment’s illness or pain. | Unfortunate ; poor
condition due to poor karma ; ill luck. | ^ Shallow
insight, weak in mystic experience. 1 (^) ;
I |!||1 (^) Bhagavan, Bhagavat, ^ World-
honoured, cf.
A thistle. I ]|[5 Surya, the sun, the sun-
god, V.
A conch, snail, spiral, screw. [ M Tuft
of hair on Brahma’s head resembhng a conch, hence
a name for Brahma. | | f|lf A A former incarnation
of the Buddha, when a bird built its nest in his hair
during his prolonged meditation. | | ^ (]^) A name
for Brahma, and for the Buddha. | ^ The curly
hair of the Buddha.
A boa, python ; a class of demons resembling
such, a mahoraga.
To sing ; song. | ^ To sing and dance.
To thanlv ; return (with tbanks), decline ; fall ;
apologize ; accept with thanks. | To give thanks
for being given tbe commandments, i.e. being
ordained.
slander. ^ | To slander, vih'fy, defame.
I ^ ^ One of the commandments against
speaking falsely of the Three Precious Ones. I j*
To slander the Truth.
p{? To talk, explain, preach, discourse. | 1 ?
Descend the pulpit, end the discourse. | ^ The
preachmg hall, lecture hall. | ^ The preaching
sects, i.e. all except the Ch'an, or intuitional, and
the Vinaya, or ritual sects. [ gjp An expounder,
or teacher. | ^ ; | ^ To expound, discourse,
preach. | To expound the sutras.
mu
Open, clear ; intelligent.
Khoten; v. ||.
R Kustana ;
Pecuniary aid (for funerals),
463
vSEVENTEEN STROKES
Money offerings
gods) ; to compete.
(to the Buddhas or
Halt, lame; unfortunate; proud; translit.
hha, ska, | /g pg Kaiiada, | ^ Kanabhuj,
atom-eater, Kanada'^s nickname, the reputed founder
of the Vaisesika school. I ^ Khanda, candy,
broken bits.
^ To trample, tread on. [ ^ ^ Saptaratna-
padmavilcramin, the name of Eahula as Buddha, he
whose steps are on flowers of the seven precious
things.
3^ Avoid, escape, flee. | ^ To avoid death.
I H Vimbara, idem ^ ^
jra.
To return ; repay ; still, yet. | ^ 'll A
drug to return the years and restore one’s youth.
I To return to lay life, leave the monastic
order. | ^0 To return to the world, from the
Pure Land, to save its people ; i.e. one of the forms
of iii [pi] q.v. I To return to nirvana and escape
from the backward flow to transmigration. (
To return to the source, i.e. abandon illusion and
turn to enlightenment. [ ^ To return to life ;
to be reborn in this world ; to be reborn from the
Hlnayana nirvana in order to be able to attain to
Mahayana Buddhahood ; also, restoration to the
order, after repentance for sin. 1 ; \ W,
I ^ Eeturn of courtesy, of a salute, of incense
offered, etc. | pg One' of the six ^ i.e. to
realize by introspection that the thinker, or intro-
specting agent, is unreal.
Ugly, shameful, shame, disgraceful. | g ;
1 IS Virupabsa; ugly-eyed, i.e. Siva with his
three eyes ; also the name of the maharaja-protector
of the West, v. S. 1 ® Ugly, vile.
^ _ A pan. j gg The one who attends to the
cooking-stoves, etc., in a monastery.
The bolt of a lock ; to lock ; transUt. gha.
I Ghana, also ^ solid, compact, firm,
viscid, mass ; a fmtus of forty-seven days. 1 ^
A bowl, small almsbowl ; also | ^ ® ^ ;
^ S
A thin metal plate. | |g The Indian philo-
sopher who is said to have worn a rice-pan over his
belly, the seat of wisdom, lest it should be injured
and his wisdom be lost.
Broad, wide, spacious ; well-off, hberal. j ^ ^
Khusta, “ a district of ancient Tuldaara, probably the
region south of Tahkhan, Lat. 36“ 42 N., Long.
69° 25 E.” Eitel. But it may be Khost
Afghanistan, south-west of Peshawar.
m
JBJ To shut ; dark ; retired ; translit. am, cf.
1 ^ A dark room, a place for meditation.
‘I M 0 ^ ^ Amrtakundall, the vase
of ambrosia. ] jjj. A dark, ignorant, or doubting
mind. | Tamasavana, see ^ 10. j Jig Ignorant
and dull. j ^ The hindrance of ignorance.
Translit. c, j, h, g sounds. | ii: cf . Ajata-
satru. I ^ Jaina, the Jains, founded by Jnatr-
putra, cf. contemporary of Sakyamuni. j flj
Jala, water. | Jvala, shining ; light. | ^ ft
Jataka, stories of previous incarnations of Buddhas
and bodhisattvas. | Jaya, conquering, a manual
sign of overcoming. | ^ Jaymta, twentieth Indian
patriarch, teacher of Vasubandhu. 1 ^ Jvala,
fiame(-mouth), a class of hungry demons, j H {Jj
Grdhrakuta, cf. Vulture peak. | ^ Jati, ^
birth, production ; genus ; name of several plants,
e.g. marigold. 1 ® Si Jatijara, birth and
decrepitude. 1 M Jatisena, an ancient sage
mentioned in the Nirvana sutra. | Sc 5 ! ^
Acarya, cf. [5jif, a teacher, instructor, exemplar.
1 ^ Jarayu, a placenta, an after-birth. j
idem ^ Jhapita.^ | It (or jg) Jayanta,
conqueror, name of ^iva and others. | ^
Jalandhara, an ancient kingdom and city in the
Punjab, the present Jalandar. | 3E v. psf
Ajatasatru. | A monk’s funeral pyre, perhaps
jhapita. | S PE ^ Jayendra, a monastery
of Pravarasenapura, now Srinagar, Kashmir. | ;|j5
^ ^ Jayagupta, a teacher of Hsuan-tsang in
Srughna. | ;|I5 ^ (or $) ^ Jayasena, a noted
Buddhist scholar of the Vedas. 1 IP M H Jaya-
pura, “ an ancient city in the Punjab, probably the
present Hasaurah, 30 miles north-west of Lahore.”
Eitel. \ mm ^ Jnanagupta, a native of Gandhara,
tr. forty-three works into Chinese A.n. 561-592.
1 i{5 i|P ^ Jnanayas'as, a native of Magadha, teacher
of Yasogupta and Jnanagupta, co-translator of six
works, A.D. 664-572. [ pg ft idem | ^ j Jataka.
i ^ ^ Jhapita, idem ^ gl.
IS To kicle, conceal ; obscure, esoteric ; retired,
I ^ Esoteric meaning in contrast with |g y
exoteric, or plain meaning. \ Jp ; | J|^ To vanish,
become invisible. | gif A privy. 1 g To hide,
conceal ; secret.
To control ; retainers.
V,
SEVENTEEN-EIGHTEEN STROKES
464
To nourish, exhaust, address ; a ball ; translit.
hu, giL 1 f Ij Kuiyana ; Kuvayana ; also
It I !‘ ancient kingdom south-east
of Ferghana, north of the upper Oxus, the present
Kurrategeen.” EiteL | ^ Upagupta, v.
A scabbard ; translit. vi, ve, mi, vya, bhi, bhya,
be; cf. M, eic. I 1& W: ! m M The
Vaisesika school of philosophy, cf. j (or g) ^ (or
7 ^ H #[5 (H ilz §|5) Vidya-carana-sampanna,
perfect in knowledge and conduct Pfl Jg, one of
the ten epithets of a Buddha. | lijt M M
Vairocana. | ^ ^ ^ v. ]g VaisalL | ^ P
(or V. Vibhasa, | ^ p. (Ika)vyava-
harika, tr. — 18; pR, a branch of the Mahasanghika.
I ^ ^ S V. ^ Vaisravana. | jg v. g Vinaya.
I ?iS ^ M V. tU Visvabhu. [ ^ frt v. H Bhaisajya,
healing, medical, remedial. [ :fj}; v. ^ Vaisra-
vana. I f ij ^ ; I M 'M V. Vaidhrya.
I ^ 3 ® Vaisakha, the second month of spring,
i.e. Chinese second month 16th to the 3rd nionth
15th day ; name of a wealthy patroness of Sakya-
muni and his disciples. \ ^ M M Venuvana,
ft a park near Rajagrha, the Karandavenuvana,
a favourite resort of Sakyamuni. | ^ (^ or
ii) V. ^ VaisalL | ^ ^ v. ^ Vaisravana.
1 ^ S: Vaivartika; intp. by jg to recede, fall
back, backslide. | PS v. The Vedas. | [
^ ^ Y. IgVetala.
\^^>j Uluka, an owl. | Uluka, i.e. Kanada,
a celebrated philosopher, said to have lived '‘ 800
years’’ before K^akyamuni.
Paravata ; kapotaka ; a dove, pigeon. | SI
A famous monastery said to be in Kashmir, the
Kapotakasamgharama, v. ;j[jj ^
To dot, touch, punctuate, light, nod ; the
stroke of a clock ; to check off ; a speck, dot, drop,
etc. j fE Touched into activity, or conversion.
I >jj» A snack, slight repast, not a proper meal,
j ^ To light a lamp. | ^ The stones nodded
in approval (when ^ ^ Tao-sheng read the
Nirvana sutra).
To reverence ; abstinence ; to purify as by
fasting, or abstaining, e.g. from flesh food ; religious
or abstinential duties, or times ; upavasatha (npo-
satlia), a fast ; the ritual period for food, i.e. before
noon ; a room for meditation, a study, a building,
etc., devoted to abstinence, chastity, or the Buddhist
religion ; mourning (for parents). [ ^ The seven
periods of masses for the dead, during the seven
sevens or forty-nine days after death. | ^ The
donor of monastic food. | To provide a meal
for monks. | ^ Abstinence hall, i.e. monastic
dining-hall [ ^ Similarly a dining-place. |
A table of food for monies, or nuns. | jtSc Purification,
or abstinential rules, e.g. the eight prohibitions,
j ^ To observe the law of abstinence, i.e. food at
the regulation times. | g Days of offerings to
the dead, ceremonial days. | The regulation
hours for monastic meals, especially the midday meal,
after which no food should be eaten. [ The
three special months of abstinence and care, the first,
fifth, and ninth months. | 'gf An assembly of
monks for chanting, with food provided. | The
rule of not eating after noon ; also the discipline
of the order, or the establishment. [ ^ Offerings of
food to the Triratna. 1 ^ The midday and morning
meals, breakfast of rice or millet congee, dinner of
vegetarian foods. | || ; J Afternoon, i.e.
after the midday meal. | ^ ; j ^ The bell,
or drum, calling to the midday meal j The
midday meal; not eating after noon; abstinential
food, i.e. vegetarian food, excluding vegetables of
strong odour, as garlic, or onions.
18. EIGHTEEN STROKES
A copse, grove, wood; crowded. \ :^ A
thickly populated monastery ; a monastery, j ^
The rules of the establishment.
Translit. m, mu, | ^ Ruta, a loud sound,
or voice. | ^ ^ The Raurava hell of crying
and wailing.
To wear (on the head) ; to bear, sustain.
I ^ To have a pagoda represented on the head,
as in certain images ; a form of Maitreya, aryastupa-
maha&I, | ; also applied to Kuan-yin, etc.
To throw, throw away, reject. | ^ A To
cast away, or reject, wicked men. | ^ Ghikdha,
the modern Ohitor, or Chittore, in Central India.
Eitel
yf Uccheda ; to cut off, end, get rid of, cause to
cease ; decide, decidedly. ) ^ The final seventh,
i.e. the forty-ninth day of obsequies for the dead.
I ^ To cut off and overcome. | |n To decide
a dispute and cause harmony. | ^ To cut off,
or destroy, roots of goodness. | ^ S The
icchanti, or outcast, who cannot attain Buddhahood,
465
EIG-HTEEN STBOKES
i.e. a man of great wickedness ; or, a bodkisattva
wlio separates himself from Bnddhahood to save all
beings. | ^ To prohibit the butchering of animals
— on special occasions. | End or continuance,
annihilation or permanence, death or immortality.
I ^ The power or virtue of bringing to an end all
passion and illusion — one of the three powers of a
Buddha. | ^ To bring delusion to an end. | ^
To cut off evil, or wickedness. | ^ 0 Marmacchid,
to cut through, wound, or reach vital parts ; cause
to die. I The heterodox teaching which denies
the law of cause and effect, i.e. of karma. | ^
To snap the bonds, i.e, of passion, etc. | ^
To forbid flesh ; meat was permitted by the Buddha
under the Hinayana cult, but forbidden in Mahayana
under the bodhisattva cult, and also by Hinayana.
1 B Ucchedadarsana ; the view that death ends
life, in contrast with that body and soul
are eternal — both views being heterodox ; also
world-extinction and the end of causation. | ^
The stage in development when illusion is cut
off. \ m W The ‘Mop off the head sins, i.e.
adultery, stealing, killing, lying, sins which entail
immediate exclusion from the order. | To fast ;
voluntarily to starve oneself.
Pataka, a flag, streamer,
flags, flags.
Banners and
Brilliant, shining. ^ [ The sun, moon, and
five planets. [ H
the celestial orbs.
These seven and the constellations,
A stool, bench, footstool, etc.
world of phenomena to that of eternal reality, to
devote oneself to the spiritual rather than the
material. [ To turn to in reverence, put one’s
trust in and worship.
To purge, drain. | ^ Purgatives.
To strain, filter. 1 7K ft ; | M ^ filtering
bag, or cloth ; cf.
A torrent, cataract, cascade. ] A torrent,
the stream of passion, or illusion.
To hunt. j gip A hunter, e.g. a disguised
person, a monk who wears the robe but breaks the
commandments.
Kumbha, a pitcher, jar, pot. j Jar-shaped,
pot-shaped; kumbhandaka, v.
To look up to, or for ; revere, adore, expect, i.e.
I # ; translit. ca, ja, | ^ ('213) Campa, Campaka,
a yellow fragrant flower, Michelia champaka; also
IS; 1 I tf m; m m; * M;
M S!? 1 ^ ® ; I ^ The country
and city of Campa, given by M. W. as the modern
Bhagalpur or a place in its vicinity, founded by
Campa”; by Eitel as ‘‘a district in the upper
Pundjab To examine a sick person medically.
I V. ^ Jambudvipa. [ jg, To hope for the
wind (of Buddha truth or aid).
The wary look of a bird, anxious ; translit. ga,
kail, gau, ho, go, glio, ku, gu ; cf. j%, §i, ^j, etc.
flll A counter, cupboard, bureau. [ ^ Bursar,
storekeeper.
The areca or betel-nut, i.e. j Puga, the
areca catechu, or betel-nut tree. ■
m Eeturn to, give oneself up to ; commit oneself
to, surrender ; ci H !§ ^ '^arana-gamana. 1 m
To turn to in expectancy or adoration, put trust in.
I To turn to and rely on. 1 {Jc # ; i ;
Godana ; Godaniya ; Godhanya, also
I pe 1 ; I 115 1 ; 1 1 ; V. ^ The con-
tinent west of Smneru ; also Aparagodana. ] | ^
Gokali ; Kokali ; Kokaliya ; Kokalika ; | Jlifl | ;
fi 1 1 ; m 1 \ ; mm m, etc. The ^ ^ i
says a follower of Devadatta who was sent to hell for
accusing ^ariputra and Maudgalyayana of fornication.
Eitel says “ the parent of Devadatta”.
Kusula is a place for grain, but is
! ik ft To commit oneself to the Triratna, i.e.
Buddha, Dharma, Saiigha ; Buddha, his Truth and
his Church. [ fg. To return to lay life. | 76 To
return to one’s origin, enter nirvana, i.e. to die ;
also \ it; I ® i ; 1 etc. | A To
tuiMi to and enter, e.g. a religion, church, society, etc.
I 1%* ; ^ Namas, nainali, namo ; to devote one’s
life (to the Buddha, etc.) ; to entrust one’s life ; to
obey Buddha’s teaching. | ^ To turn from the
intp. as a nun’s skirt, cf. fl.
Gopa ; Gopika, a name of Yasodhara,
Wife of Gautama and mother of Eahula, cf.
Gaiitami ; also I M 115 ; I ; 1 ; I
;a, cow’s horn, a mountain
near Khotan.
EIGHTEEN STROKES
466
m W m Ghosira; i fX 1 ; A & | ;
^ ^ I jiame of the donor of the park of this
name to Sakyaniuni, identified by Beal as Gopsa-
hasa, a village near Kosam/’ Eitel.
ig.$f « Giirjara, an ancient tribe and kingdom
in Rajputana, which moved south and gave its name
to Gnjerat. Eitel.
m » ^ I'lJ m Gunaprabha, of Parvata,
who deserted the Mahayana for the Hlnayana ;
author of many treatises. A fanciful account is
given of his seeking Maitreya in his heavenly palace
to solve his doubts, but Maitreya declined because
of the inquirer’s self-sufficiency.
Gomutra, cow’s urine.
a arr SB Gorocana, 1 ® |, a bright
yellow pigment prepared from the urine or bile of a
cow, I 1 ^ said to be Grosapam, or Karsana,
or Bhagarama, the arama (garden or grove) of the
god Bhaga, i.e. the capital of Kapisa, cf.
Kustana, i.e. Khotan, v.
1 SB*® Gunamati, a native of Parvata,
who lived at Valabhi, a noted antagonist of Brah-
manism ; his ^ fj]^ was tr. by Paramartha a.b.
557-569.
/I® Worship, offerings, rites ; ritual, ceremonial,
decorum, courtesy, etiquette. | Worship and
repentance, penitential offering, j ^ Vandana ;
or, when invoking the name of the object of worship,
namas-kara ; to worship, pay reverence. ] ^
To worship, reverence, pay respect.
Foul, filthy, unclean, impure. | M
JS si V. i Svastika. \ ±; ] ^Ij ; | ^ This
impure world, in contrast with the Pure Land. | ^
Impure karma, one of the H ^ q.v. | ^ The
impure or sinful body. [ ^ ^ iij The vajra-
ruler who controls unclean places. | Unclean, or
contaminated food, e.g. left over, or used by the sick.
^ A tablet, memorandum ; to abridge ; appoint ;
examine ; abrupt, concise, direct. | Jgl] To select,
or differentiate.
To embroider, embellish,
pictures of the Buddha, etc.
mitra, the sun-god.
I ifh Embroidered
f 8 H ? Surya-
^ To repair, put in order, write out, copy. | ^
M M M Janma-marana, ^ Jg birth and death.
1 Jantu, ^ ^ all living beings ; also || ;
Silk pongee ; an arrow, dart. | ^ A large
embroidered canopy of silk.
^ To wind round, go round. [ ff, To go three
times around the Buddha to his right in worship.
^ Gomaya, cow-dung. | | 0
Gomatl ; abounding in herds of cattle. The river
Gumti which flows into the Ganges below Benares
Eitel. A monastery a.d. 400 in Khotan.
m m Gautama^, the surname of Buddha’s family ;
hence a name of S^akyamuni. Also ^ (or
later ^ 0 q.v. | ) f[lj An ancient rsi, said
to be one of the founders of the clan. 1 j ^ ftp
^ ^ Gautama-sanghadeva, a native of Kabul, tr.
ofsomesevenworkSjA.D. 383-398. | ) ^ Gautami,
the feminine of Gautama, especially applied to the
aunt and nurse of Sakyamuni, who is also known as
Mahaprajapati, v. J^. | | (^ ^ (or ^
Gautama-prajnaruci, from Benares, tr. some eighteen
works, A.D. 538-543. j \ mm MW I I
Gautama-dharmajnana, son of the last ; tr. 582 a
work on karma.
The Kokila, or Kalavihka bird,
^ Ghosa, murmur; sound of voices, etc.,
noise, roar ; tr. sound of speaking, and ^ ^ ;
H ^ beautiful voice or speech ; name of a famous
dialectician and preacher who is accredited with
restoration of sight to Dharmavivardhana, i.e.
Kunala, son of Asoka, '' by washing his eyes with
the tears of people who were moved by his eloquence.”
Eitel. Also author of the Abhidharmamrta sastra,
which is called | [
I I in Gopala, name of
a naga-king, of a yaksa, and an arhat.
^ Pasa. A noose, bird-net ; to hang, or bind
I ^ A noose, or net for catching birds ; a symbo
of Buddha-love in catching and saving the living.
467
EIGHITEEN STROKES
M; m To translate, interpret. | ^ To translate
frona Sanskrit. | To translate tke scriptures.
I ^ To translate, interpret. | 1 ig ^ ^ Fan
i ming i chi, a dictionary of Buddhist technical
terms compiled by g Fa-yiin circa a.b. 1160.
To record, oversee, direct ; office, official duty.
^ Duty, responsibility.
To raise (a thing, matter, subject, etc.) ;
conduct • the whole, all. | ~ ^ To raise,
or refer to, one point and include all others. | \
One who has taken his second degree, an M.A. | Jfj
Conduct, movements. [ ^ The whole family.
Old, ancient. | ^ Formerly lived there,
dwelt of old. 1 ig Old writings, or versions. |
The vernacular language of Magadha, the country
of South Behar, called Magadhi Prakrit, cf. £ M
Pali, which is the language of the Ceylon canon.
The Ceylon Buddhists speak of it as Magadhi, but
that was quite a different dialect from Pali. | ^
The older translations, i.e. before the T‘ang dynasty ;
those of Hsiian-tsang and afterwards are called the
new.
To rely on, avail oneself of. | M ^ ^
(The two other schools Jgl] and depended on the
T'ung or Intermediate school for their evolution.
A fragrant plant which expels noxious in-
fluences ; vasana, perfume, fumigate, becloud. | ^
Fumigation, influence, “ perfuming ” ; defiling, the
inter-perfmning of bhutatathata, v. Jg ^u, of ignorance
(avidya), of the empirical mind, and of the empirical
world. 1 ^ ^ Kunduruka, “ the resin of the plant
Boswellia iJmrifera.” M. W.
Straw, j Tlie farmer farms for grain, not
for straw, but also gets the latter, a parable.
M Blue, indigo ; translit. ram, lam.
m m
Lambura ; Lambhara, a mountain north of Kabul.
I Lamba, name of a raksasL | ^ A sangharama,
monaster}^ monastery-buildings. | j® ; 1 ^
Rama ; Ramagrama, an ancient kingdom and city
of Northern India between Kapilavastu and Kusina-
gara. ] Vairambhavata, a hostile or fierce
storm, V.
Treasury, thesaunis, store, to hide ; the Canon.
An intp. of pitaka, a basket, box, granary, collection
of writings. The m | twofold canon may be the
sutras and the vinaya ; or the Hinayana and Maha-
yana scriptures. The H | or Tripitaka consists
of the siitras, vinaya, and sastras (Abhidharma).
The pg I fourfold canon adds a miscellaneous
collection. The 5 I fivefold collection is siitras,
vinaya, abhidharma, miscellaneous, and spells, or,
instead of the spells, a bodhisattva collection. There
is also an esoteric fivefold canon, the first three
being the above, the last two being the Prajfiapara-
mita and the Dharanis. [ ^ Librarian. | ^
Library; librarian. [ ^ The store of dust, i.e.
the earthly body of Buddha, his nirmanakaya. j ^
The Pitaka, i.e. Tripitaka school, one of the four
divisions | MS*]® classified by Tfien-t'ai ; it
is the Hinayana school of the sravaka and pratyeka-
buddha type, based on the Tripitaka and its four
dogmas, with the bodhisattva doctrine as an unim-
portant side issue. It is also subdivided into four
others, the reality of things, § their unreality,
both and neither. The bodhisattva of the Pitaka
school is defined as undergoing seven stages, beginning
with the four dogmas and ending with complete
enlightenment under the bodhi-tree. | ^ A library
of the scriptures. [ The Tathagatagarbha, or
universal storehouse whence all truth comes. 1
The Canon, of which there are catalogues varying
in number of contents, the first by Liang Wu Ti of
5,400 chlian ; the K'ai Yiian Catalogue contained
5,048 chlian. The oldest existing canon is believed
to be the Korean with 6,467 chlian ; the Sung
canon has 5,714 ; the Yiian, 5,397 ; the Japanese,
665 covers ; the Ming, 6,771 chiian, reprinted
in the Ts'ing dynasty with supplement ; and a
new and much enlarged edition has recently been
published in Shanghai, and one in Tolcyo ; cf. H
and — -©] fM- I m The Alayavijnana, the store-
house of all knowledge, the eighth of the vijnanas,
cf. ppj and /\. 1 ^ The Tsang and T'ung schools
as classified by Then-t'ai, v. supra.
A character introduced by the Buddhists,
used as a translit. of sa sounds.
^1 Sapta, seven; | | |
Saptaratna, the seven precious things,
m ^
ftiL ^ SthanvHvara,
a kingdom and city in Central India. The scene
of the battle between the Pandus and Kurus/’
The modern Thanesar.
g ?|J 15 K Sarsapa, mustard-seed.
Sattva, being, existence, essence, nature,
life, sense, consciousness, substance, any living or
BIG-HTEEN STROKES
468
sentient being, etc. M. W. Tr. by *1^ sentient,
^ possessing sentience, feeling, or consciousness ;
and by ^ ^ all tbe living. Abbrev. for Bodbi-
sattva. Also | ^ ; | tl P|f J ^
^ ^ Name of a demon king, intp. as
a deva of great strength or power.
^ Sarva, all, every ; whole, entire, uni-
versal, complete.’' M. W. I I iif; ^ ^ Sarvaklesa,
all the passions or afflictions. | | ^ ( pIS) Sarvasti-
vada, the doctrine that all things are real, the school
of this name, v. 7^ and — ^ 7^, | | ^ ^ ;
1 I # ^ ^ ; 1 I M M M ^ P£ Sarvartha-
siddha, Sarvasiddhartha, every object (or desire)
attained, personal birthname of ^akyamuni ; also
I I ^ ^ PB ; I H @ fi # ii ; abbrev.
1^0 ^ i 1 ^ ii ^ Sarvajnadeva, the
omniscient deva, a title of a Buddha. | 1 ^
Sarvajha, having complete knowledge, omniscience,
the perfect knowledge attained by Sakyamuni on
attaining Buddhahood ; also \ \ ^ M Si or
^); 1 S^(or^^); 1 | | ffe
(or Ifg) etc. I I ^ Sarvakama, all kinds
of desires ; fulfilling all wishes. M. W. ] 1 It
M M ^ Sarvastivada, v. supra.
PI ^ ^ A dharani, intp. as a
large white canopy indicating the purity of the
Tathagata-garbha.
mm
Sarvada, the all-giving, or all-
abandoning, a name for the Buddha in a former
incarnation.
^ ^ Salva, -Salva, a country, a tribe inhabit-
ing Bharatavarsha M. W. | | ^ fJc jg ;
i ! ^ IS I I ^ Jg Barasvati, “the
goddess of speech and learning,” interpretation of
music and of rhetoric.
Sarpausadhi, serpent-medicine,
said to have been provided by (the Buddha when
he was) Indra, as a python, in giving his flesh to
feed the starving. A monastery in Udyana built
on the reputed spot. Also ] [ |§!.
Satya, true, genuine, virtuous, etc.,
tr. If a proved, or accepted, truth. Also | ^ |.
Satkaya-dar&na, the view ,of
the reality of personality.
Saddharma, the good, true,
beautiful, or excellent law, tr. by jE right,
or correct law, or method * or by ^ the wonderful
law, or method, i.e. the [ | ® ^ 111 (^) ;
I -I is ; I ft .#■ PE M Saddharma-
pundarika, the Lotus Sutra, v. ^ and
V. IB.
it J1 (i
? Jnati Mrgrantha,
mm m ^ Sarjarasa ; I | | ; resin
of the Sal-tree, resin used as scent or incense.
^ ^ Sadapralapa ; ever chattering,
or bewailing, name of a Bodhisattva, some say vrho
wept while searching for truth. Also the
ever-wailing Buddha, name of the final Buddha
of the present kalpa.
Liksa, a nit ; young louse, the egg of a louse ;
a minute measure of weight.
^ The animal Idngdom including man, but gener-
ally applied to worms, snails, insects, etc. ; also
A 6 q-v. I To eat as do grubs, moth-eat, etc.
To throw over, overthrow ; prostrate ; to and
fro; repeated; to report; to cover. | (|g:)
The unenlightened inversion of reality, common
views of things. ] Things for turning off, e.g.
water, as tiles do ; impermeable, .resistant to teaching.
I $ To return to or visit a grave on the third day
after interment. | ^ To throw a coverlet (over
an image). | ^ To throw a robe over the shoulder.
I H To repeat a lesson to a teacher. [ The
inverted bowl at the top of a pagoda below the nine
circles. I m A veil for the face ; to cover the face.
W To speak softly ; to clear the throat. It is in
contrast with to speak loudly, etc. ; the two
together indicate laughter.
Plans, schemes ; counterfeit, forge; translit.
I ^ Musalagarbha, V. 4^. | Molia,
intp. as unconsciousness, delusion, ignorance,
foolishness, infatuation. M. W. It is used in
the sense of uneiilightenment, and is one of the
three poisons p p, i.e. the ignorant, unen-
lightened state which is deceived by apj>e<arances,
taking the seeming for real. Also ^
S Abundant. | ^ Wealthy.
469
EIGHTEEN STROKES
^ Vartana ; pravartana ; vrtti. Turn, transform,
revolve, evolve, change, the process of birth and
rebirth ; again, re-.
lit To return to this life.
WL To turn over the leaves of
and scan (for acquiring merit) the 600 chiian of the
complete Prajna-paramita ; cf. [
To be transformed from, or trans-
form, a female into a male.
To return, revolve, be reborn ; idem j
To teacb or preach through a deputy ;
to pass on the doctrine from one to another.
The circuit of the central Lhasa
temple, made by prostrations every third step, to get
rid of evils or obtain blessings.
n
idem |
To turn the noble or pure wheel.
# a ft To turn the dharma-cakra, or wheel
of dharma, to preach, to teach, to explain the religion
of Buddha. | | | 0 The day when the Buddha
first preached, in the .Deer Park, i.e. the eighth day
of the eighth month, j | | The sign of preach-
ing, one of the eight signs that Sakyamuni was a
Buddha. | | 1 p The preaching Bodhisattva,
especially the Paramita (i.e. Prajiia) Bodhisattva.
To transform things, especially by super-
natural power.
, , To recite a scripture ; to scan a scripture
by reading the beginning, middle, and end of each
chapter ; cf. j To roll or unroll a scripture-
roll. To copy a scripture. | ^ ;
m meaning.
If are similar
08% ( 1 ) Pravrtti-vijiiana ; knowledge or mind
being stirred, the external world enters into conscious-
ness, the second of the five processes of mental
evolution in the ^ ( 2 ) The seven stages
of knowledge (vijhana), other than the alaya-vijhana,
of the HI iffj. (3) Knowledge wliich transmutes
the common knowledge of this transmigration-world
into Buddlia-knowledge.
Parinama ; change, transform, evolve.
^ Change and impermanence.
- ^ Cakravarti, a ruler the wheels of whose
chariot roll everywhere without hindrance.'’ M. W.
Revolving wheels ; to turn a wheel ; also | [ (^)
3E i $1 3E ; J I H cf. if. The symbol is
the cakra or disc, which is of four kinds indicating
the rank, i.e. gold, silver, copper, or iron, the iron
cakravarti ruling over one continent, the south ;
the copper, over two, east and south ; the silver,
over three, east, west, and south ; the golden being
supreme over all the four, continents. The term is
also applied to the gods over a universe, and to a
Buddha as universal spiritual Idng, and as preacher
of the supreme doctrine. Only a calcravarti possesses
flic ^ ^ Saptaratna and 1,000 sons. The cakra,
or discus, is also a missile used by a cakravarti for
overthrowing his enemies. Its origin is probably
the sun with its myriad rays.
^ To reject the illusion of the
transmigrational worlds and enter into nirvana-
enlightenment.
To heal. | ^ Tlie parable of the heahng
of his poisoned sons by the doctor in the Lotus
Sutra. I A prescription. | J The Buddha
as healer of sufferings ; also the Medicine King, v.
^ 1^- i in Hj. ^ Elapattra, the naga- or
dragon-king of this name ; also a place in Taxila.
A potation, or drinldng ; a secret or private
drinking ; private. | j The terrace of the
potation of forgetfulness, e.g. the waters of Lethe.
Also the birds, animals, fisb, and creeping things
about to be reincarnated as human beings are taken
to this terrace and given the drinlc which produces
obhvion of the past.
ASiU
^ To guard, protect, repress ; a town with a
guard, a market town. | ^ To protect, watch
over. I gf Tinduka, the Diospyros embryopteros,
ox ghitinosa \ tr. |ih the persiimnon ; the 1 | | ^.
are two fruits, i.e. ^ gg and ^ p|, the former good,
the latter poisonous.
Armour, mail.
¥•
A sickle. |
Lock, chain, j ; j ^ Lock and key ; key.
EIGHTEEK-NINETEEJSr STROKES 470
A city gate ; a blank, deficiency, wanting,
waning ; imperial reserve. ] A hiatus in a text.
Kukkuta, a cock, fowl, chicken, hen ; translit.
hu, he, go, | gl Kukkutarama, a monastery on the
I III built by Asoka ; also called | ^ 0
(or ; I ^ 1 # India, Hindu, idem
^ 1 ^ook or dog discipline, e.g. standing
on one leg all day, or eating ordure, like certain
ascetics. ] j|L The Gokulikas; Kukkulikas;
Kukkutikas ; Kaukkutikas ; a branch of the Maha-
sanghikas which early disappeared; also
iS ^ J®- \ M B Ke^ara, hair,
mane (of a lion, etc.), curly, name of a gem. ]
Honouring, or reverencing the cock, said to be
tr. of Kukkutesvara, a name for Korea. JE. iJj
Kukkutapada, cock’s foot mountain, in Magadha,
on which Kasyapa entered into nirvana, but where
he is still supposed to be living ; also | ^ ; |
UF ill Wolf-track, or ^ ll] Buddha’s foot
mountain, Gurupada.
^|| A fledgling. | fg* A fledgling priest, neophyte.
animals, men, and devas. | ^ (IS) A name for
the Hua-yen sutra. | ^ Samyuktapitaka, the
miscellaneous canon, at first said to relate to bodhi-
sattvas, but it contains miscellaneous works of Indian
and Chinese authors, collections made under the
Ming dynasty and supplements of the northern
Chinese canon with their case marks from the southern
canon.
The forehead ; a fixed (number) ; suddenly ;
translit. a; V. etc. [ Jb ^ The peak
on the forehead, e.g. the Buddha-nature in every one.
Heading, theme, thesis, subject, text ; to state,
mention, refer to. | g A heading, theme, etc.
^ I To set a subject, state a proposition.
To ride, sit astride. | ffi |i To search
for your ass while riding it, i.e. not to recognize the
mind of Buddha in one’s self.
A pair, couple, twin ; mates, matched. | ;
1 ; I Twin trees, the sala-trees under which
the Buddha entered nirvaiia. ( ^ The Yugam-
dhara, v. g. j The twin streams of teaching
and mystic contemplation. [ J A term for Yama,
I # Twin-bodied, especially the two bodies
of Vai^ramana, v. ||.
Mixed, variegated, heterogeneous, hybrid, con-
fused, disordered. | ft The world of mixed
dwellers, i.e. the five species =5; v. infra ; this
or any similar world. | ^ The Saihyuktagama,
tr, by Gunabhadra. | ^ A world of varied karma.
1 ^ All kinds of moral infection, the various causes
of transmigration. | ^ ifl: J?- A world of various
beings, i.e. that of the five destinies, hells, demons,
Lanka. | ^ Ceylon, v.
The pelvic bones, the rump. | M ^
Virupaksa, the western of the four Maharajas,
v-m. ‘
BE Raja-harnsa, the king-goose, leader of the
flight, i.e. Buddha, one of whose thirty-two marks
is webbed hands and feet ; also the walk of a Buddha
is dignified like that of the goose. | | JJIJ ^ A
king-goose is reputed to be able to absorb the milk
from a mixture of milk and water, leaving the water
behind, so with the bodhisattva and truth. | ( |)
The eye of the king-goose, distinguishing milk from
water, used for the eye of the truth-discerner.
Smart, clever, intelligent,
wisdom, cleverness, intelligence.
m Worldly
19. NINETEEN STROKES
Translit. hsi in daksina, which means a donation,
gift, e.g. I M; 1 %; \ \ mi \
cf. m-
m Translit. m, ba ; cf . H ; e.g. | H ^ Vajra.
I Vana. | ^ If Avaloldta, cf. H
to behold, see. | li§ ^ Varuna, the deva of the
sky, and of the waters, of the ocean, etc.
Translit. ru, ro, Ir, lo, v.
To go to ruin, decay, perish, destroy, spoil,
worn out, rotten, bad. | ^ Samvarta, t. ^ 7, the
periodical gradual destruction of a universe, one of
its four kalpas, i.e. ^ Vivarta, formation; -gg
Vivarta-siddha ; abiding, or existence ; Samvarta,
decay, or destruction; Saihvarta-siddha, final
anniliilation. 1 111 As the hills wear down, so is
it with man. j ^ Any process of destruction,
or decay ; to burn the bones of a deceased person
so that they may not draw him to rebirth. [
471
■mNETEEN STROKES
The aspect, or state of destruction or decay. | -g,
Kasaya, cf. ^ a brown colour ; but it is described
as a neutral colour through the dyeing out of the
other colours, i.e. for the monk’s | -fe ^ or |
rag-robe. | ^ The suffering of decay, or destruc-
tion, e.g. of the body, reaction from joy, etc. | ^
Corrupt, or bad views ; the advocacy of total annihila-
tion. I To destroy the truth, or the religion,
e.g. by evil conduct. 1 |i ^ A worn-out donkey
cart — i.e. Hinayana.
V.
20 .
A hut, shelter, hovel. | ^ gp Locana ;
illuminating ; one of the forms of the Trikaya,
similar to the sambhogakaya. Also used for Vairo-
cana, v.
To carry in the bosom, mind, or heart ; to
embrace, cherish ; the bosom. [ H Sasa-dhara, the
i.e. the hare-bearer, or in Chinese the hare-embracer,
moon. 1 g Spirit-enfolders, i.e. all conscious beings.
Lazy, negligent, disinclined.
To grasp, drag, pull, detain; climb, clamber.
I Something to lay hold of, a reality, cause,
basis ; used for q.v. | ^ Seizing and perceiving,
like a monkey jumping from branch to branch, i.e.
attracted by externals, xinstable.
Spacious, extensive ; waste ; wilderness ; far,
long, wide, j ^ A past kalpa ; the part of a kalpa
that is past. ] Sf A wilderness, wild, prairie.
Bright, glistening, flashing, shining ; translit.
I Sakra, cf. ; jp name of Indra.
I fJi cf- IS* Satru, enemy, a demon. \ M M
Cakra, a "wheel, cf.
Vatsa ; a calf, young animal, offspring, child.
1 Vatsa, the founder of the | | Vatsi-
putriyas (Pali Vajjiputtakas), one of the main divi-
sions of the Sarvastivada (Vaibhasika) school ; they
were considered schismatics through their insistence
on tlie reality of the ego ; '' their failure in points of
discipline,” etc. ; the Vinaya as taught by this school
has never reached China Eitel. For other forms
of Vatsiputriya, v. ^ fX 5 ^l^o ^ and
g rot * :
An animal, a brute. | ^ Pasupati, lord
of the animals, or herds ; Siva ; also name of a
non-Buddhist sect. Cf. ^ 10.
A section, or division (of a melon). | ^
Incense with sections resembling a melon.
Kumbha, a pitcher, jar, pot. [ Jar-shaped,
kumbhandaka, v.
13.
A stumbling-block ; hindrance ; cf.
A winnowing fan; to winnow. 1 M ^ ^
Prabhuta, abundant, numerous ; a yaksa. \ M M
M ® SB Pari vraj aka, a ^ivaitic sect; v.
Notebook, register, etc. | vfg (or 1%) |[|
Vakula, an intelligent disciple of Sakyamuni. A
demon.
String, cord. ] ^ A string-bed.
To fasten, attach to, connect ; think of,
be attached to, fix the thoughts on. | ^ To
fix the mind, attention, or thought on. | ^
A pearl fastened in a man’s garment, yet he, in
ignorance of it, is a beggar. | To fasten, tie ;
tied to, e.g. things, or the passions; ( ^ and
1 ^ are similar.
m A bear. | ^ gg The bodhisattva who
appeared as a bear and saved a dying man by
providing him with food ; he told hunters of its
lair; they Idlled it, gave him of its flesh, and
he died.
A net (for catching birds), gauze, openwork;
sieve; to arrange in order; translit. la and ra
sounds, e.g. [ S. Lara; Lada; Lata, in
Gujarat ; db I K. Lara, Valabhi, on the western
coast of Gujarat.
Eaksasa, also | X ^ 5 from
raksas, harm, injuring. Malignant spirits, demons ;
sometimes considered inferior to yaksas, sometimes
similar. Their place of abode was Lanka in Ceylon,
where they are described as the original inhabitants,
anthropophagi, once the terror of shipwrecked
mariners ; also described as the barbarian races of
ancient India. As demons they are described as
terrifying, with black bodies, red hair, green eyes,
devourers of men. | | fX Eaksasi, also | ^
1 I W 5 I I Female demons, of whom the
NINETEEN STROKES
472
names of eiglit, ten, and twelve are given, and
500 are also mentioned. | | 5c The deva con-
trolling these demons, who has his abode in the south-
west corner of the heavens. | | ^ An island
in the Indian Ocean, supposed to be Ceylon. ) [ p.
Aksara, a syllable, word, letter.
Eavana, clamorous, demanding.
Kaga, desire, covetousness.
Eajagrha, v. i
+ Kumarajiva, also | 'ff ;
V.
Lava, also [ ^ A division of time, an
instant. | | iff Eavana, king of Ceylon and
ruler of the Eaksasas, overcome by Eamacandra,
V. the Eamayana.
Eajan, Eaja ; king, sovereign, ruler.
Eama, delightful, joyful ; also the name
of a grove, perhaps arama, a pleasaunce, garden.
I I ISm is tr. as A ^ ^ entering the realm of
the law. I I PII Helmend, a river rising in
Afghanistan.
A gauze-like ethereal garment.
Arhan, arhat ; worthy, worshipful, an
arhat, the saint, or perfect man of Hinayana ;
the sixteen, eighteen, or 500 famous disciples appointed
to witness to Buddha-truth and save the world ; v. Pf.
^ Eahu, also | ^ ; | ^ the demon
who is supposed to seize the sun and moon and
thus cause eclipses.'’ M. W. [ [ || Eahula, the
eldest son of Sakyamuni and Yasodhara ; also
I I ! ; IS; IS; '^(ori^or#)
#:• He is supposed to have been in the womb
for six years and born when his father attained
Buddhahood ; also said to have been born during
an eclipse, and thus acquired his name, though it is
defined in other ways ; his father did not see him
till he was six years old. He became a disciple of
the Hinayana, but is said to have become a Maha-
yanist when his father preached this final perfect
doctrine, a statement gainsaid by his being recognized
as founder of the Vaibliasika school. He is to be
reborn as the eldest son of every Buddha, hence is
sometimes called the son of Ananda. j | | ^
Eahulata, of Kapila, the sixteenth Patriarch, “ who
miraculously transported himself to the kingdom of
Sravasti, where he saw on the Hiraiiyavati the
shadow of five Buddhas " ; a sage, Sahghanandi,
was there in meditation, and him he appointed as
his successor. | | |% H Eahu-asura, the
asura who in fighting with Indra can seize sun and
moon, i.e. cause eclipses.
m w
The capital of Magadha, at the foot of the Grdlirakiita
mountain, first metropolis of Buddhism and seat
of the first synod; v. 3E
Eatna, anything precious, a gem, etc. ;
^Iso ( fg ^ or ^ or Of. ^ and -E
m n To
almsbowl.
collect contributions of food ; an
/JM Dried flesh; to sacrifice to the gods three
days after the winter solstice ; the end of the year ;
a year ; a monastic year, i.e, the end of the annual
summer retreat, also called yfic \l S I ; fefe j.
I /\ The 8th day of the last month of the
year, the 8th of the 12th month, the day of the
Buddha's enlightenment. | ^ In order of years,
i.e. of ordination. ( fj| Jg v. ^ LumbinL [
The offerings to Buddha after the summer retreat,
maintained on the 15th day of the 7th month;
also AU Souls’ Day, v. 8 ; the | annual
cakes are then offered and eaten. | ^ Lava,
a brief time ; the 900th part of a day and night,
or 1 minute 36 seconds.
fibres.
The water-lily root, arrowroot, j H Lily-root
A marsh, reserve, retreat, refuge, lair ; translit.
5, su. ^ I if g V. jf 13 Stupa. I ^ ^ ^
Sudar&na, the fourth circle round Meru, cf. ^ 20 .
Creepers, canes,
thinldng it a snake.
tg Seeing a cane and
^ Medicine, chemicals. \ ± ^ M Bliaisajya-
samudgata, bodhisattva of healing, he whose ollice,
together with his brother, is to heal the sick. He is
described as the younger of two brothers, the elder
.of whom is the, [ ' ^ mfra, j X Yaksa ; also
I /£ X I Bhaisajya-guru-vaidurva-
prabhasa ; I W ^ M ^ iu ^ ± ^ ^ || ;
473
NINETEEN STEOKES
W 5 # The Buddha of Medicine, who
heals all diseases, including the disease of ignorance.
His image is often at the left of ^akyamuni Buddha’s,
and he is associated with the east. The history of this
personification is not yet known, but cf. the chapter
on the 15 in the Lotus Sutra. There are several
siitras relating to him, the | j :5t;, etc.,
tr. by Hsiian-tsang circa a.b. 650, and others.
There are shrines of the j | H # the three honoured
doctors, with Yao-shih in the middle and as assistants
0 ^ M Bodhisattva Sunlight everywhere
shining on his right and H ^ M fte Bodhi-
sattva Moonlight, etc., on his left. The j |
seven healing Buddhas are also all in the east. There
are also the | j -f* H # ^ twelve spiritual
generals or protectors of Yao-shih, for guarding his
worshippers. | | -f- ^ ^ The twelve vows
of the Buddha of Medicine are : (1) To shine upon
all beings with his light ; (2) to reveal his great
power to all beings ; (3) to fulfil the desires of all
beings ; (4) to cause all beings to enter the Great
Vehicle ; (5) to enable all beings to observe all the
moral laws ; (6) to heal all those whose senses are
imperfect ; (7) to remove all diseases and give
perfect health of body and mind and bring all to
perfect enlightenment ; (8) to transform women into
men (in the next rebirth) ; (9) to enable all beings
to escape false doctrines and bonds and attain to
truth ; (10) to enable all beings to escape evil kalpas,
etc.; (11) to give superior food to the hungry;
(12) and wonderful garments to the naked. | 5
^ Bhaisajya-raja Bodhisattva, the elder of the
two brothers, who was the first to decide on his
career as Bodhisattva of healing, and led his younger
brother to adopt the same course ; supra. They
are also styled Pure-eyed and Pure-treasury, which
may indicate diagnosis and treatment. He is referred
to in the Lotus sutra as offering his arms as a burnt
sacrifice to his Buddha. | 5 J I M BE The
king of healing herbs and trees, [ tif i # The
body or form which is taken by this bodhisattva
at any time for healing the sick. [ ^ Medicine,
herbs.
Ant. I The duty and mode of saving the
lives of ants.
^ Kidicule, jeer at; inspect,
in contempt ; to satirize.
To hold
Gossip, talk; to boast. ] ^ Translit. of
a term defined as eaters of dog’s flesh.
To prove, witness to, testify, substantiate,
attain to ; evidence ; experience ; realize ; assur-
ance, conviction ; v. ppf Abhisambuddha. j X
Experiential entry into Buddha-truth, (1) partial,
as in Hinayana and the earlier Mahayana ; (2)
complete, as in the perfect school of Mahayana.
I To realize, to attain truth by personal
experience. 1 X # ii To experience, attain
to, realize, or prove, perfect enlightenment.
I ^ Attainment of virtue, or spiritual power,
through the four dogmas, twelve nidanas and
six paramitas, in the Hinayana and Madhya-
mayana. | Mystic insight ; conviction by
thinking, realization, to prove and ponder. |
To prove clearly, have the clear witness within,
I § Adhigamavabodha. Experiential knowledge ;
realization ; the attainment of truth by the bodhi-
sattva in the first stage. | ^ The fruits or rewards
of the various stages of attainment. | ^ To
prove and perceive, to know by experience. | ^
The way of (mystic) experience ; to witness to the
truth. I The two ways of learning, by teaching
or experience.
niic Vijnana, the art of distinguishing, or perceiv-
ing, or recognizing, discerning, understanding, compre-
hending, distinction, intelligence, knowledge, science,
learning . . . wisdom.” M. W. Parijnana, '' percep-
tion, thorough knowledge,” etc. M. W, It is intp.
by the mind, mental discernment, perception,
in contrast with the object discerned ; also by y jglj
understanding and discrimination. There are classifi-
cations of — ‘ I that all things are the one mind,
or are metaphysical ; i;! | q.v. discriminating the
alaya-vijnana or primal undivided condition from
the mano-vijnana or that of discrimination ; H 1
in the Lankavatara sutra, fundamental, manifested
and discriminate ; 3£ ( q.v. in the ^ fjl, i.e. H,
and +0 ® 1 ; 7^ 1 perceptions and
discernings of the six organs of sense ; also of 8, 9, 10,
and 11 The most important is the eight of the ^
^ li', i.e. the perceptions of the six organs of sense,
eye, ear, nose, tongue, body (or touch), and mind,
together with manas, intp. as ^ ] the consciousness of
the previous moment, on which the other six depend ;
the eighth is the alaya-vijnana, v. R ® | ,
in which is contained the seed or stock of all
phenomena and which ^ loses none, or nothing, is
indestructible ; a substitute for the seventh is adana
'Vreceiving” of the PJ| |, which is intp. as |j| ^
undiscriminated, or indefinite perception ; there is a
difference of view between the ^ and the schools
in regard to the seventh and eighth ^ ; and the
latter school add a ninth called the amala, or pure
vijnana, i.e. the non-phenomenal ^ | . The
esoterics add that all phenomena are mental and
all things are the one mind, hence the one mind
IS IS fi 1 unlimited mind or knowledge, every
NINETEEN STROKES
474
kind of knowledge, or omniscience. Yijnana is one
of the twelve nidanas.
pi. The lord of the intellect, the mind, the
alaya-vijhana as discriminator.
Bis m X The heaven of (limitless) knowledge,
the second of the catur arupya brahmalokas, or four
formless heavens, also v. supra. | | ^ The
dhyana, or abstract state, which corresponds to the
above.
Mental changes, i.e. all transformations,
or phenomenal changes, are mental, a term of the
/fg school.
m 1± That on which perception, or mind, is
dependent ; the four | | are phenomenon, recep-
tivity, cognition, and reaction ; a further category
of seven | | is divided into phenomenal and supra-
phenomenal. file S. Spiritual food, mental food, by which are
_ kept alive the devas of the formless realms and the
fife ^ M Purva-nivasanusmrti-jnan^^
knowledge of all forms of previous existence of oneself
and others. To assist. | ^ Tsan-ning, a learned Sung
monk of the tenth century, author of many works,
e.g. ^ ff* 19 the biographies of noted monks.
1 il5 ft Candana, sandal-wood incense.
The illusion of pe]|^eptioii, or mind.
The perceptive mind.
A present (at parting), a souvenir ; posthumous
honours; a title patent. | ^ A service of the
Pure-land sect, consisting of five esoteric rituals,
for admitting the deceased into the lineage of the
Buddha to ensure his welfare in the next life. | ^IJ
^ The night (of ceremony) before a funeral.
A phrase, words, language ; to decline, resign.
I in ® ^ Unhindered knowledge of all languages
or terms.
Bl|36 The waves or nodes of particularized
discernment, produced on the bhutatathata con-
sidered as the sea of mind.
ggJt The ocean of mind, i.e. the bhutatathata
as the store of all mind.
fRv The Brahmaloka of limitless
edge or perception, v. m ^ ^ or ^ and
I i I I ^ The dhyana corresponding
. 1 I \ J MM The vimoksa, or liberation
it to a higher stage.
A side, edge, margin, border. | The coun-
tries bordering on Jambudvipa. The border land to
Amitabha s Pure Land, where the lax and haughty,
cf. are detained for 500 years, also called |}§ g
womb-palace, and I ^ border-realm. | ^}\i The
countries bordering on, or outside of India. |
The side hells, or lokantarika hells, j |p Sins of
expulsion from the order, i.e. sexual intercourse,
killing, steahng, lying.^ | ; | ^ Tlie two
extreme views of annihilation and personal iirtni nr-
tality. I ^ Utmost limit, ultimate, final | ^
The perfect wisdom of a bodhisattva who has attained
complete enlightenment.
Intellect the motive power of the body.
BB3c Vijnana dhatu, the elements of conscious-
ness, the^ realm of mind, the sphere of mind, mind
as a distinct realm.
m m Pure or correct discernment or knowledge
tte essence of mind.
rBJC The storehouse of mind, or discernment,
the alaya-vijnana whence all intelligence or dis-
crimination comes.
Pickle. Transit. he, hai. | Ud M Ife SB
Hetuvadapurva^ Sthavirah, the first schooT of tL
^haviras treating of causality, or hetuvada, the
H school ; it was a subdivision of the Sarrasti-
vadah. \ mm I I It P'£ A ruler of the
Vijnana-skandha, one of the five
or attributes.
NINETEEN:, STROKES
475
Himalayas, in the retinue of Vaisravana, v. g.
i 1 I ^ Haimavatah, school of the snow
mountains, a schismatic philosophical school, one
of the five subdivisions ” of the Mahasanghikah.
Eitel. I ^ Hidda, five miles south of Jellalabad.
Eitel j Hetu, a cause, logical reason. | 1 -g PE
Hetuvidya, 0 PJ, logic. | i ^ |g 4* Hetu-
pratyaya, primary and secondary cause.
^ Adarsa. A mirror. | The image in a
mirror, i.e. the transient. | ^ Mirror and gully,
reflection and echo, i.e. the response of the Buddhas
to... prayers.
A metal chime.
j||j To shut, a closed place, barrier, frontier ; to
include, concern, involve, j ^ Kuan Ti, the god
of War, a deified hero of the Three Kingdoms, a
protector of Buddhism,
nil Difficult, hard ; distress, adversity ; opposite
of ^ easy; translit. nan, nam, ( Hard to
subdue, or submit; unconquerable. ] A Hard
to enter, or attain. [ 0 Hard to overcome, or
be overcome ; unconquerable ; the fifth of the ten
bodhisattva stages when all passion and illusion
is overcome and understanding of all things attained.
j ft Difficult of conversion, or transformation.
j ^ Hard to cross over, to save or be saved.
I M ocean hard to cross, the sea of life
and death, or mortality. 1 ® Hard to think of,
hard to realize, incredible. [ ^ Danda, fg I ;
a club, mace, Yama’s symbol. ( Kandi, “the
happy one,'’ name of Visnu, ^iva, and of a Buddhist
monk ; also said to be a term for stupa. | ^
Nandika, brother of ^ Devadatta. j ^ ^
% ^ Nandikavarta ; nandyavarta ; joyous, or
auspicious turning ; defined as turning to the right,
i.e. curling as a Buddha’s hair. | Hard to
have, similar to # rare. [ PE ; 1 PS Kanda,
“ happiness, pleasure, joy, felicity.” M. W. Name
of disciples not easy to discriminate ; one is called
Cowherd Nanda, an arhat ; another Sundarananda,
to distinguish him from Ananda, and the above ;
also, of a milkman who gave ^akyamimi milk ; of
a poor woman who could only offer a cash to buy
oil for a lamp to Buddha ; of a Naga king ; etc.
I P£ ^ ^ I'b' Nanda Upananda, two naga brothers,
who protected Magadha.
impure, abandon the defiling influence of the passions,
or illusion. | :^ p: ^ The world free from impurity,
the name of ^ariputra’s Buddha-realm. j
The second of the ten bodhisattva stages in which
he overcomes all passion and impurity. ( ^
To abandon the eye of impurity, or contamination,
and attain the eye which beholds truth and reality.
1 S The monk’s robe, or ka^ya, freed from
the dusty world, i.e. free from the contamination
of the senses. | ^ ; | | ; j M l I S ;
® ^ ^ Revata ; one of the twenty-eight Indian
constellations, corresponding with ^ the “ house ”,
(a) Markab, (6) Scheat, Pegasus ; name of a disciple
of ^akyamuni ; of the leader of the second synod ;
of a member of the third synod ; cf. ^
Apart from all the phenomenal ; li is intp. as spirit,
wei as its subtle, mysterious functioning ; li is also
intp. as nirvana in character, wei as prajna, or
intelligence, knowledge, discrimination. | ^
JglJ Apart from mind, or the soul, there is no
other Buddha, i.e. the is Buddha. | ^ Jg
The monk’s robe which separates him from con-
tamination ; also the nun’s. | ^ To leave, or
be free from desire, or the passions. | ^ To leave
the chain of rebirth. | ^ The true nature
of the holy man which leaves the round of mortality.
I ^ ±l6 The first dhyana heaven, where is
experienced the joy of leaving the evils of life. [
One of the H if q.v. 1 if ; iS if The inner
commands, or observance in the heart, in contrast
with external observance or ritual. | ^ ^ The
Nirgrantha sect of naked devotees who abandoned
all ties and forms. | ^ To abandon the 3£ ^
q.v. five obscurers, or hindrances to truth, j
That which cannot be described in words, e.g. the
bhutatathata, which is beyond definition. | (|g ) ;
1 ^ ; m m mm;
m ^ M- Licchavi, the ksatriyas who formed
the republic of Vaisali, and were “ among the earliest
followers of Sakyamuni ”. Eitel. The term is intp.
as ^ thin-skinned, or ^ heroic, etc. | ^
Talk which causes estrangement between friends ;
alienating words ; one of the ten wicked things.
Class, species ; to classify. | I? Knowledge
which is of the same order, e.g, the four fundamental
dogmas (pg ^ or applicable on earth which
are also extended to the higher realms of form and
non-form and are called |
l4S: To leave, part from, apart from, abandon ;
translit. U, le, r, re, raL [ Likh, to write ;
lekha, writings, documents. j ^ To leave the
Overturn, upset, upside down ; the forehead,
top. j |3j Viparyaya ; error. Upside down, inverted ;
contrary to reality ; to believe things to be as they
seem to be, e.g. the impermanent to be permanent,
the apparent ego to be real ; cf. and A 1 | •
I 1 Upside-down and delusive ideas.
NINETEEN-TWENTY STEOKES
476
]Sr Pranihita ; pranidliana ; resolve, will, desire,
cf • W' 1 i The original resolve in a previous
existence which incites a man to build a pagoda,
copy a sutra, etc., leading him to become Buddha
or reach the Pure Land. [ A Buddha of the
vow, who passes through the eight forms of an
incarnate Buddha, V. A I ^ Resolve to be
or become, e.g. [ resolve to become Buddha.
I “jj The power of the vow. | Jh The land of
the vow, the Pure Land of Amitabha. ] ^ Salvation
through trust in the vow, e.g. of Amitabha. | jj^>
The heart of resolve (of Buddha to save all beings).
I ^ Wisdom resulting from the vow. | Jjfe ^ ^
The vow paramita, the eighth of the ten paramitas,
a bodhisattva’s vow to attain bodhi, and save all
beings to the other shore. | The Bodhisattva
vow is deep and wide like the ocean. | The
Amitabha’s vow likened to a boat which ferries all
beings to his Pure Land. | iff To vow and perform
the discipline the vow involves. | The resolve
of a Buddha to be born in the Tusita heaven for
the work of saving all beings, also idem | sufm.
I ^ The vow- wheel, which overcomes all opposition ;
also the revolving of the bodhisattva’s life around
his vow. I Vow-food ; to nourish the life by
the vow, and thus have strength to fulfil its duties.
||§i A whale. | ^ Makara, sea-monster, whale.
I ^ A reverberating sound, like that of a bell,
or gong.
A magpie ; jay, daw. [ ^ A magpie’s nest,
sometimes applied to a place of meditation. | ^
Magpie garden, applied to the Venuvana, v. fj*
^ Elegant, beautiful; to display. | f|f An
elegant pagoda. | fflj H Licchavi, v. S|. | ^
The Korean Tripitaka. | Korea.
20. TWENTy STROKES
the sun-prince, a manifestation of Kuan-yin. | j
R0 A lake in Magadha, where the Buddha is
said to have preached.
To exhort, persuade, admonish. | To
exhort to conversion, to convert. | ^ To exhort
to start (ill the Buddhist way). | |jt^ Exhortation
and prohibition ; to exhort and admonish ; exhort
to be good and forbid the doing of evil. | The
second, or exhortation turn of the Buddha’s wheel,
V. H ^ ^ men must know the meaning
and cause of suffering, cut off its accumulation,
realize that it may be extinguished, and follow
the eightfold path to attainment. | The method
of exhortation or persuasion, in contrast with pro-
hibition or command.
The precious records, or scriptures,
The precious ksetra, or Buddha-realm
a monastery.
Ratnaketu, one of the seven Tathagatas
0 be a name for [ ^ cpv.
M . Precious seal, or symbol. (1) The second
of the Triratna, i.e. (2) The three evidences
of the genuineness of a sutra, v. H ^ PP. (3) The
symbols of Buddhas, or bodhisattvas. (4) Their
magical g| i.e. germ-letters, or sounds. 1 | H ft
The ratnamudra samadhi, in which are realized the
unreality of the ego, the impermanence of all things,
and nirvana.
Commanding, strict, awe-inspiring, glorious.
Eor 0 I V. Twelve Strokes. | ^ Glorious and
pure, gloriously pure. [ 3E, i.e. 3E in the
Lotus sutra. | fjjj Gloriously adorned.
Retribution ; an illicit son ; son of a concubine.
IP 1 Sins, crimes.
^ Ratna, precious, a treasure, gem.
thing valuable ; for saptaratna, v. d:
inani, a pearl, gem.
. 01 tlie precious omen, i.e.
moon, a manifestation of
Candradeva, deva of the
Mahasthamaprapta.
K The precious vehicle of the Lotus sutra
fiayana.
Precious country, the Pure Land
M ^ Precious place, or the abode of the Triratna,
a monastery. ± ^ is the place between the
Precious light deva, Surya-deva,
477
TWENTY STROKES
dosirc-world. Siiid. tlio form -world. wJiorc BudcDia
expounded tlie -Ic M |1-
- . - ^ full of precious things, in the
Nirvana sutra, i.e. the teaching of the Buddha.
^ stupa, or fane for precious things, or
relics ; a pagoda adorned with gems ; the shrine of
^ ^ Prabhutaratna in the Lotus sutra.
S Kanya-ratna ; precious maidens, one of
the seven treasures of the Cakravartin ; also ^
fei Ratnadhvaja ; a banner decorated with
gems. A deva in the Tusita heaven who presides over
music.
® The precious nature, or Tathagatagarbha,
underlying all phenomena, always pure despite
phenomenal conditions.
The precious svastika, or sign
on Buddha’s breast.
* Precious hand, the hand which gives alms
and precious things.
WBt The place of precious things, i.e. the perfect
Nirvapa.
The groves, or avenues of precious trees
{in the Pure Land). The monastery of Hui-nSng,
sixth patriarch of the Ch'an sect, in fg jlH Q)
^ Tien-chiang Hsien, Shao Chou, Kwangtung, cf.
^ 16. The I j 1$ and supplement contain the
teachings of this school.
The jewel-trees (of the Pure Land).
§ The precious lake of the eight virtuous
characteristics in the Pure Land.
ft Pausamasa, the tenth Indian
month, “beginning on the 16th day of the 12th
Chinese month.” Eitel.
ft m The precious continent, or wonderful land
of a Buddha,
Batnadvipa ; precious islet, island of
pearls or gems ; synonym for perfect nirvana ; also
an old name for Ceylon. (Eitel.)
ft. 3E The Precious King, or King of Treasures,
a title of Buddha ; the ruler of the continent west
of Sumeru, als<^called ^ Jewel-lord, or Lord
of jewels. I E — The King of Treasures samadhi,
achieved by fixing the mind on Buddha.
_ , . Mapi, a precious pearl, or gem ; a talisman ;
a symbol of Sariputra.
Kui^dika, a precious vase, vessels used in
worship ; a baptismal vase used by the esoteric
sects for pouring water on the head.
YTl Ratiiasanibhava, one of the five Dhyani-
Buddhas, the central figure in the southern
“ diamond ” mapdala. The realm of Subhuti on his
becoming Buddha.
M ^ The saptaratna realm of every Buddha,
his Pure Land.
ft The precious likeness, or image (of Buddha).
Ratnaketu, one of the seven Tathagatas ; a name of
Ananda as a future Buddha ; the name under w^hich
2,000 of Sakyamuni’s disciples are to be reborn as
Buddhas.
m
IW Batna-rasi, or ratna-kuta. Gem-heap;
collection of gems ; accumulated treasures, j [ ^
The samadhi by which the origin and end of all
things are seen. | j Buddha adorned with
heaps of treasures, i.e. powers, truths, etc. | | ^
^ I I \ ^ The sons of the
elders of Vaisali, who are said to have offered canopies
of the seven precious things to Sakyamuni in praise
of his teaching.
K « The precious raft of Buddha-truth, which
ferries over the sea of mortality to nirvana.
Batna-pitaka, or Batna-karandaka ; a
precious box, or box of precious things.
^ Indra’s net of gems ; also #| ; H
mm-
Jewel-collection; a collection of precious
things, e.g. the Buddhist religion.
TWENTY STROKES
478
iessional, e,g. that of Euan-yin, Amitabha, eto.
I 1% Confession and forgiveB;ess.
Precious flowers, deva-flowers.
A canopy above an image or dais, decorated
A stove, fireplace, censer.
To offer up, present,
body as a sacrifice.
one's
li^ The treasury of precious things, the
wonderful religion of Buddha.^ | j jiu ^ Katna-
garbha ; a Buddha to whom Sakyamuni and Amita-
bha are said to have owed their awakening.
Markata, | ^ a monkey, tjrpical of
mind of illusion, pictured as trying to pluck
moon out of the water; also of the five desires
foolishness ; of restlessness. | | ff| ; | |
The place in Vaisali where Buddha preached.
m m The samadhi of the precious
place, the ecstatic trance of Sakyamuni by which
he dispensed powers and riches to all beings.
yS To itch. | ^ A back-scratcher ; a term
for iu a ceremonial sceptre, a talisman.
To wrangle, emulate. | v. g Gaiiga,
the “Ganges, | | Gangadvara, the gate of
the Ganges. ''A famous devalaya, the object of
pilgrimages, the present Hurdwar,’’ or Haridwar.
Eitel.
^ Precious name or title, especially that of
Buddhas and bodhisattvas.
^ ^ The precious cart (in the Lotus sutra),
i.e. the one vehicle, the Mahayana.
To calculate, devise, plan ; a
Reckoning, to reckon and measure.
Potalaka, the abode of Kuan-
To continue, inherit, adopt, g j
M Pao-yiin, a monk of Liang-chou,
who travelled to India, circa a.d. 397, returned to
Ch'ang-an, and died 449 aged 74.
To plait, a plait, queue, j ^ To plait the hair,
iill /111 ^ The third of the cold hells, where the
sinner’s tongue is so cold that he can only utter the
word Ho-ho-p'o or Apapa. Also Pg Pft* ppj ^
Suspend, hang. 1 Hanging and wide-
spread, e.g. sun and sky, the mystery and extensive-
ness (or all-embracing character of Buddha-truth).
I IS Prophecy ; to prophesy. | A foreword, or
introduction, to a discourse on a scripture, outlining
the main ideas; also 1.
Luxuriant, graceful; translit. ai, | (^)
V. ; idem vetala. | ^ ^ ^ Airavana,a king
of the nagas ; Indra’s elephant ; also elapattra,
1^ Ksamayati, to ask pardon ” ; to seek forgive-
ness, patience or indulgence, ksama meaning patience,
forbearance, tr. as repentance, or regret for
error ; also as confession. It especially refers to the
regular confessional service for monks and for nuns.
I ^ The rules for confession and pardon. |
Ch'an is the translit. of Ksama, p its translation,
i.e. repentance ; but also the first is intp. as confession,
cf. ^ desana, the second as repentance and reform.
\ ^ I X M Ksama, ksamayati, v. supra ; to
forbear, have patience with ; ask for consideration,
or pardon. | Clothing made of ksauma, i.e.
wild flax. ) ii- The mode of action, or ritual, at
the confessional : also the various tvnes of p.nn-
/ Greens, bean-stalks, etc. ; bishopwwt, a kind
of mint ; the Tamala, ^ J® (H) XantJmckymus
pictonm, Laurus cassia ^ and other odoriferous shrubs.
I ^ A scent from the above.
Reeds, rushes. ( ^ ^ ^ Bodhidharma
and his rush-leaf boat in wdiich he is said to have
crossed the Yangtse.
IS Skandha, v. ^ ; older tr. intp. as that
which, covers or conceals, implying that physical and
mental forms obstruct realization of the truth ; while
TWENTY STBOKES
the tr. implpng an accumulation or heap, is a
hearer connotation to Skandha, which, originally-
meaning the shoulder, becomes stem, branch,
combination, the objects of sense, the elements of
being or mundane consciousness. The term is intp.
as the five physical and mental constituents, which
combine to form the intelligent or nature ; rupa,
the first of the five, is considered as physical, the
remaining four as mental ; v. ^ |. The skandhas
refer only to the phenomenal, not to the ^ non-
phenomenal. | ^ Any unit, or body, consisting
of skandhas; j ^ The five skandhas, twelve
^ ayatana or bases, and eighteen ^ dhatu or
elements. | ^ The skandha of intelligence, or
intellectuation ; also intp. as ‘ff- consciousness, or
emotion. [ J|^ Udana, v. an expression of
joy, or praise ; voluntary addresses (by the Buddha),
j The evil spirit (or spirits) that works (or
■work) tirrough the five skandhas.
(Stein). The alcoholic drink made from the plant
and formerly offered to the Brahminical gods ; tr.
If tg, -wine of the gods. Also rendered a
sweet-smelhng oil. j | H g Soma-deva, i.e.
Candra-deva, the moon-deva. | | ^ 1 Siima-
sarpa, a former incarnation of Sakyamuni when he
gave his body as a great snake to feed the starving
people.
» ^ Sumana. A yellow sweet-smelliEg
flower growing on a biisli 3 or 4 feet High, perhaps
the ''great-flowered jasmine’'; associated by some
with the soma plant, saumana, a blossom ; also |
Subanta, also | § ^the case of
^ ^ ; I ^ ^ 115 Subhavastn,
a nomi. j |
the river Swat.
Refreshing thyme ; revive, cheer ; Soochow ;
translit. su, so, sa, s. Most frequently it translit.
the Sanskrit which means good, well, excellent,
very. Cf. jg.
Siirupa, of beautiful form, handsome.
mm Ghrta, ghee, or clarified butter ; scented
oil extracted from the sumana plant.
.W V(i Suvarna, gold, v. ^ ; also j j || ;
I ® and V. 1 I I ^ 11 ta # Suvarna-
gotra, a matriarchal kingdom, somewhere in the
.Himalayas,' described as the Golden Clan.
ioc iPJ Svaha, Hail ! A land of Amen ;
a mystic word indicating completion, good luck,
nirvana, may evil disappear and good be increased ;
in India it also indicates an oblation, especially a
burnt offering ; the oblation as a female deity.
•Also I III I ; 1 ^ I ; | also with
lit as initial syllable.
A lamp using butter and fragrant oil
Siirata, enjoyment, amorous pleasures.
iSfS Srota-apanna ^ v. ^
m m m Sutra ; thread ; a classical work
especially the sermons or sayings of the Buddha, v.
and
3^ Wi r b Subhadra, a learned Brahmin,
120 years old, the last convert made by ^akyamuni.
» ^ Siisiddhi, a mystic word of the Tantra
School, meaning "may it be excellently accom-
plished V. the 1 j 1 IS Susiddhi and | j [
H 3 ^ Susiddhikara sutras.
Sumeru, " the Olympus of Hindu
mythology,” M. W. It is the central mountain of
every world. Also [ ^ v.
f&J Sugata ; Svagata
well departed, title of a Buddha ;
Pi ; Sh'
come, or
Sudatta, v. name of Anatha-
piiidaka. j [ ^ Sudana, name of Sakyamuni as
a great almsgiver in a previous incarnation. ] [ ^
^ IffS Sudar^ana, the fourth of the seven concentric
circles around Sumeru ; also I M 5 I h
Soma, to distil, extract, generate ; the
moon-plant, hence the moon ; probably wild rhubarb
TWENTY STROKES
480
The mind as the agent of knowledge, or e:
ment. Also used for Dharmakaya, v. H
etc.
Subhhti, also | | ; v. ^‘ and
the )i]5< ^ sutra,
Wrigglers, crawlers, e.g. worms,
wriggle, etc.
I PI To awake, become enlightened, compre-
hend spiritual reality. I I ^ Enlightened wisdom ;
wisdom that extends beyond the limitations of time
and sense ; omniscience.
Stockings, socks ; also
"W ^ The various branches or modes of
enlightenment ; for the seven I I v. > ^ 11
t 4 Timelessness, eternity, changelessness, the
bodhi-day which has no change. Also | |f.
fit The tree of knowledge.
The tree of knowledge, or enlightenment,
the pippala under which the Buddha attained
enlightenment, also called Bodhidruma and Ficus
religiosa. To plant virtue in order to attain enlighten-
ment.
r* Completely
to apprehend.
and clearly enlightened ; clearly
An enlightened man who has apprehended
Buddha-truth,
Mother of enlightenment, a title of
Manju^ri as the eternal guardian of mystic wisdom,
all Buddhas, past, present, and future, deriving their
enlightenment from him as its guardian ; also
The fathomless ocean of enlightenment,
or Buddha-wisdom.
The king of enlightenment, the enlightened
king, Buddha ; also |
f HJ Nirmanakaya, v. H ; H
Saihbhogakaya, ditto.
To awaken others ; to enlighten others.
The stage of perfect enlightenment, that
of Buddha.
Bodhyanga, the
also applied to the thirty-
+ -b ^ pp. q-v.
seven ^ ^ ^ q.v.
•seven Bodhipaksika, I
^ The walled city of enlightenment, into
which illusion cannot enter. Gaya, where the Buddha
attained enlightenment.
or secure, enlightenment,
To awaken and stimulate the mind against
illusion and evil,
An enlightened one, especially a Buddha
enlightening self and others, g g g -fil.
^ Garden of enlightenment, a Pure Land, or
Jraradise ; also the mind.
The mountain of enlightenment, i.e,
Buddha-truth,
W The shore of enlightenment, which Buddha
has reached after crossing the sea of illusion.
f 4' The mind of enlightenment, the illuminated
mind, the original nature of man.
The flower of enlightenment, which
like a flower.
^fX The procedure, or discipline, of the attain-
ment of enlightenment for self and others.
The enlightened mind free from all illusion.
481
TWENTY STEOKES
Incoherent talk. [ 'Hf Jambudvipa, v.
To supply ; supplied, enough ; translit. jam.
I M Jambu, a fruit tree, the rose apple, Eugenia
jambolana, or another species of Eugenia/’ M. W.
M ® The Sakya teacher, Buddha.
The lion of the Sakyas, Buddha.
. . _ Awareness and pondering, acts of intel-
leotnation, later called ^ both of them hindrances
to abstraction, or dhyana. They are described as
^ and ^[3, general and particula-r, respectively.
The way of enlightenment, also I gg-.
I I (^) The -t: I?; and A IE ^ q-v.
m
The lord, or hero, of enlightenment,
Buddha ; also fjEh
To butt, strike against; contact. Spar&,
touch, contact, collision, the quality of tangibility,
feeling, sensation. M. W. Eleven kinds of sensation
are given— hot, cold, hard, soft, etc. Sparsa is one
of the twelve nidanas, cf. -f* - 0 and of the
sadayatana, cf. 7^ A- It is also used with the
meaning of unclean. | 0 Touch, or sensation
cause, V. ^ -f- 3 £ [H jil- i M The medium or
quality of touch. | The fourth and fifth fingers
of the left hand which in India are used at stool,
the unclean fingers. | || ; 1 A commode,
ordure tub, etc. | ^ The pleasure produced by
touch. I Desire awakened by’ touch, j ^
The poison of touch, a term apphed to woman.
I It To prostrate one’s head to a stool, or footstool,
in reverence. | ^ To touch anything unclean and
become unclean. [ |f To strike a bell. |
Food made unclean by being touched, or handled ;
any food soiled, or unclean ; the food of sensation,
or imagination, mentally conceived.
WC m
To warn. | g To warn, arouse, stimulate,
j ^ A switch to awaken sleepers during an assembly
for meditation.
^ To translate, M H | . An oral inter-
preter, If 1 ; I 'g-.
"mi To compare, allegorize ; like, resembling ;
parable, metaphor, simile. | % A parable, meta-
phor ; the avadana section of the canon, v. pq' ;
there are numerous categories, e.g. the seven parables
of the Lotus sutra, the ten of the Prajna and Vimala-
klrti sutras, etc. | % (f^) ^iji Eeputed founder
of the §15 Sautrantika school, also known as
H yj ! m jt The example in Logic.
Also I I ^Ij # ; ft # ; also
apphed to the next, j ] f ^ Jambudvipa. Name
of the southern of the four great continents, said
to be of triangular shape, and to be called after
the shape of the leaf of an immense Jambu-
tree on Mount Meru ; or after fine gold that is found
below the tree. It is divided into four parts : south
of the Himalayas by the lord of elephants, because
of their number ; north by the lord of horses ; west
by the lord of jewels ; east by the lord of men. This
seems to imply a region larger than India, and Eitel
includes in Jambudvipa the following countries
around the Anavatapta lake and the Himalayas.
North : Huns, Uigurs, Turks. East : China, Corea,
Japan, and some islands. South : Northern India
with twenty-seven kingdoms, Eastern India ten
kingdoms. Southern India fifteen kingdoms. Central
India thirty kingdoms. West : Thirty-four kingdoms.
I I (^) Jambunada, the produce of the river
Jambunadi, i.e. gold, hence | | AJfe is an image
of golden glory, especially the image of Sakyamuni
attributed to Anathapindaka. | I ^ P'S ^
Jambunadasuvarpa, the gold from the Jambunadi
river.
To separate out, set free, unloose, explain ;
Buddhism, Buddhist ; translit. sa, U ; also d, dh.
U
Any follower or disciple of the Buddha ;
any Buddhist comrade ; Buddhists.
The scriptures of Buddhism.
mic The w'omeii of the Sakya clan.
SakyapiitrTya, sons of i^akyamuni, i.e. his
disciples in general.
S The Sakya palace, from which prince
Siddhartha went forth to become Buddha.
The Sakya family, i.e. the expounders of
Buddhist sutras and scriptures.
m ^ i^akra, Indra, lord of the thirtj^'-three
heavens ; also 1 ii (^) q-v.
TWENTY STROKES
482
devas, tlie sky-god, tke god of the natmre-gods,
ruler of the thirty-three heavens, considered by
Buddhists as inferior to the Buddhist saint, but as
a deva-protector of Buddhism. . Also | ^ ^
a PB il; m P St; V’ 1 He
has numerous other appellations.
Sakya Mahanama Kulika, one of the
first five of the Buddha's disciples, i.e. prince Eulika.
Buddhism ; the teaching or school of
^akyamuni.
Indra and Brahma, both protectors of
Buddhism,
The ^akya clan, or family name ; Sakya-
muni.
Explanation of doubtful points, solution
of doubts.
^1 Sakya-seed ; the Sakya clan ; the disciples
of ^a%amuni, especially monks and nuns.
mmim ? Sakyesu, defined as a name for
Kapilavastu city ; also | K J®.
^ The Sakya thesaurus, i.e. the Tripitaka,
the Buddhist scriptures, cf.
^ m The Prajha-paramita-sutra ; also explana-
tory discussions, or notes on foundation treatises.
Sakra's wheel, the discus of Indra, symbol
of the earth.
3iSB Sakya, the clan or family of the Buddha,
said to be derived from saka, vegetables, but intp. in
Chinese as powerful, strong, and explained by
powerful, also erroneously by fz charitable, which
belongs rather to association with ^akyamuni.
The clan, which is said to have wandered hither
from the delta of the Indus, occupied a district of
a few thousand square miles Ijdng on the slopes of
the Nepalese hills and on the plains to the south.
Its capital was Kapilavastu. At the time of Buddha
the clan was under the suzerainty of Kosala, an
adjoining kingdom. Later Buddhists, in order to
smpass Brahmans, invented a fabulous line of five
kings of the Vivartakalpa headed by Mahasammata
these were followed by five cakravarti,
the first being Murdhaja i ; after these came
nineteen kings, the first being Cetiya % the last
Mahadeva ^ ; these were succeeded by dynasties
of 5,000, 7,000, 8,000, 9,000, 10,000, 15,000 kings ;
after which king Gautama opens a line of 1,100 kings,
the last, Iksvaku, reigning at Potala. With Iksvaku
the ^akyas are said to have begun. His four sons
reigned at Kapilavastu. “ Sakyamuni was one of
his descendants in the seventh generation." Later,
after the destruction of Kapilavastu by Virudhaka,
four survivors of the family founded the Idngdoms
of Udyana, Bamyam, Himatala, and Sambi. Eitel.
J I (^) gakra I | H (or g) 0 (pS g)
Sakra-devendra ; Sakro-devanamindra ; v. |
i.e. Indra. [ | The honoured one of the Sakyas,
i.e. Sakyamuni. 1 | ^ jg ; | 'jki iM ) ;
I flm ^akyamuni, the saint of the Sakya tribe.
Muni is saint, holy man, sage, ascetic, monk ; it is
intp. as Ll benevolent, charitable, kind, also as
one who dwells in seclusion. After 600 or 650 "
previous incarnations, Sakyammii finally attained to
the state of Bodhisattva, was born in the Tusita
heaven, and descended as a white elephant, through
her right side, into the womb of the immaculate
Maya, the purest woman on earth ; this was on the
8th day of the 4th month ; next year on the 8th
day of the 2nd month he was born from her right
side painlessly as she stood under a tree in the
Lumbini garden. For the subsequent miraculous
events v. Eitel, also the ^ ^ g (Lalitavistara),
the p ^ ^ IE Simpler statements
say that he was born the son of Suddhodana, of
the ksatriya caste, ruler of Kapilavastu, and Maya
his wife ; that Maya died seven days later, leaving
him to be brought up by her sister Prajapati ; that
in due course he was married to Ya^odhara who bore
him a son, Rahula ; that in search of truth he left
home, became an ascetic, severely disciplined himself,
and finally at 36 years of age, imder a tree, realized
that the way of release from the chain of rebirth and
death lay not in asceticism but in moral purity ; this
he explained first in his four dogmas, v. pg |f and
eightfold noble way /\ ]£ Ji, later amplified and
developed in many sermons. He founded his com-
munity on the basis of poverty, chastity, and insight
or meditation, and it became known as Buddhism,
as he became known as Buddha, the enlightened.
His death was probably in or near 487 b.c., a few
years before that of Confucius in 479. The sacerdotal
name of his family is Gautama, said to be the origiiial
name of the whole clan, Sakya being that of his
branch, v. H, ^ ; his personal name was Sid-
dhartha, or Sarvarthasiddha, v. j j f|
Sakyasirnha, the Hon of the Sfdcyas, i.e. the Buddha.
I I ^ ^ fekya-bodhisattva, one of the previous
incarnations of the Buddha.
483
TWENTY— TWENTY-ONE STKOKES
Tile school of Sakyamuni, Buddhism.
^ ft The hero of the gakyas, Buddha : also
it M-
^1? The custom of Buddhism ; also its
^'breeze’' or progress.
- Gliai^ta, ® If: a bell, a chime, ‘g* /\ |
The 108 strokes of the temple bell struck at dawu
and dusk. f ^ Bell-tower.
Hsiin-tzu, a bowl (or bowls) within an
almsbowL Buddha’s bowl consisted of four heavy
deva-bowls which he received miraculously one on
the other ; they are to be recovered with the advent
of, .Maitreya ; v.
A hand-bell, cymbals.
|i|4 To open, spread, enlarge, expand, expound ;
translit. chan, | ^ v. — > I I Icchantika, intp.
as unable to become Buddha (a) because of unbelief,
or abandoned character ; (b) because of a bodhisattva
vow. I Chandaka, name of the Buddha’s driver
when he left home ; he became a monk ; also j ;
I W M I \ W ^ j ■ I ^ JJS ; S ? ^bso a form
of metre ; poetry ; hymns ; a style of poetic recita-
tion.
Trouble, sad ; poetic, learned; translit. su, s.
I {to PE; 1 ffj ^ Sugata, V. If . 1'%'B
? Parisravana, a filtering cloth or bag, v. ||.
To mount, rise; translit. j ^ Tang
and Ran, i.e. Matanga (Kasyapa Mataiiga) and
Gobharana, the two monks brought to China,
according to tradition, by Ming Ti’s emissaries,
V* Mp and
A crocodile. | v. ^ Kiimbhira.
^ A stork. I (II) J- ^ariputra, also ^
meaning son of Sari, his mother ; Sari is a kind of
bird '' commonly called the Maina M, W. It is
tr. as a stork. Cf.
Salty, salted. | yjc Salt water.
21. TWENTY-ONE STROKES
To chew. I
Translit. va, \
below the earth.
m
Chewing wax, tasteless.
110 Varahi, tr. as the gods
M Fear, dread; translit. gw.
power, quality, v.
3l}|| To collect, gather together, combine, include ;
lay hold of ; assist, act for or with ; control, direct,
attend to ; translit. 5, ia. j ]|x, | ^ To gather,
gather im, receive. | PJ| g ^arira, v. -^ relics.
I &va, a corpse (not yet decayed). | ^
Maliayana-samparigraha-sastra, a collection ofMaha-
yana ^astras, ascribed to Asanga, of which three tr.
were made into Chinese. | To collect the mind,
concentrate the attention. | ^ ill The hill-
grove for concentrating the thoughts, a monastery.
I iE W ^ Music that calms the^mind, or helps
to concentration. I ^ Ip: Sabda-vidya, (a
sastra on) grammar, logic. | ^ ^ Ka^yapa-Matanga,
V. iftj, according to tradition the first official Indian
monlc (along with Gobharana) to arrive in China,
circu A.D. 67 ; tr. the Sutra of the Forty-two Sections.
I ^ ^ ^ ^ ^ The commands which
include or confer blessing on all the living. [
The collected sastras, v. supra. | |§ ^ The school
of the collected sastras.
Guna, a v.
Of old, ancient ; translit. na. j ^ Namah,
A rail, handrail ;
railing.
pen,
fold.
Barrier,
To water, sprinkle, pour ; to flow together, or
into, accumulate. 1 ft ; ® To wash a Buddha’s
image with scented water, which is a work of great
merit and done with much ceremony. | ^ The
building in which the esoterics practise the rite of
baptism. | ^ To wash a Buddha’s image. ]
The washing of a Buddha’s image at the end of
the monastic year, the end of summer. | Jg
Abhisecana ; Murdhabhisikta ; inauguration or con-
secration by sprinkling, or pouring water on the head ;
an Indian custom on the investiture of a king, whose
head was baptized with water from the four seas and
from the rivers in his domain ; in China it is adminis-
tered as a Buddhist rite chiefly to high personages,
TWENTY-Om STROKES
pd for ordination purposes. Amongst the esoterics
it M a rite especially administered to their disciples ;
and they have several categories of baptism, e.g. that
of ordinary ^ disciples, of teacher, or preacher, of
leader, of office-bearer ; also for special causes such
as relief from calamity, preparation for the next life,
etc. [ Jg' ^ The tenth stage of a bodhisattva
when he is anointed by the Buddhas as a Buddha.
Glittering, as iridescent fish,
soft; pulp.
; rotten,
A gem, a necklace. | A necklace of precious
stones; things strung together.
^ A kitchen-stove. [ The kitchen-stove god
or kitchen-god who at the end of each yea? is
supposed to report above on the conduct of members
01 the family.
To Had with cords ; bonds ; another name for
AH m the passions and delusions, etc. I ^ The
retribution of transmigrational-bondage. I Ate PH
The bondage of unenlightenment. | If Bondage;
to bind ; also the -f- j and pg U q.v.
1 fl-dd, supplementary, a
fS* wu { continued life,
Hspllyed * * ^ ^ ^
confusion ; translit. ksan, san.
I ® (or Je) Ksanti, patience, forbearance, enduring
Shame, one of the six paramitas. I M # a
K santir?!, name of garyamuni in a previous
incarnation, the patient or enduring rsi. I I m
ba^dila, a sterile woman, cf.
^ The epidendrum, orchid; scented, refined-
gedged sworn; translit. m, ram, ran; abbrev. fo?
m I ii q.v. I ^ ; I ^ Arapya, lit. forest
hence hermitage, V. |!ji| ; a monastery. I ^ (#)
Ullambana, Lambana, Avalamba, v. £ Thef s£
0 masses for destitute ghosts on the 15th of the
sprin^TS’ « + ^ chrysanthemum,
P ^ autu^, emblems of beauty. I m ’
pram ^ Turkish word implying
P * I § Orchid fragrance, spring.
1 PS A- « j««.
I I H Sf Grha; Graha ; the seizer
n.me of a demon. | « ® Qarbia, tp * * S
™mb, mtoop part, |
^ Gandhakuti, a temple for offering incense
(in the Jetavana monastery and elsewhere).
To look at, view ; translit. ram - ; associated
with fire.
PjC To protect, guard, succour, f ^ The four
Lokapalas, each protecting one of the four quarters
ot space, the guardians of the world and of the
Buddmst faith. | ^ Protection of life. { ®
ihe four Lokapalas, or Rastrapalas, who protect
a country. | Viharapala, guardian deity of a
monastery. | To guard and care for, protect
and keep m mind | ^ The five guardian-
spirits ot each of the five commandnients of — -f*
5 #. I il Homa, also ( 0 ; 0; described
as origmaUy a burnt offering to Heaven ; the esoterics
adopted the idea of worshipping with fire, symboUzing
wisdom as fire burmng up the faggots of passion
and illusion, and therewith preparing nirvana as
food, etc.; cf H |S; four kinds of braziers
are used, round, semi-circular, square, and octagonal ;
lour, five, or six purposes are recorded, i.e. iantika
to end calamties; Paustika (or pustilcarman) for
do^Ti?^’ Vasikarana, “dominating,” intp. as calling
down the good by means of enchantments ; Abhi-
caraka, exorcising the evil ; a fifth is to obtain the
loving potection of the Buddhas and bodhisattvas ; a
sixth *vides Pu§tikarman mto two parts, the second
par^ bemg len^h of life ; each of these six has its
controlling Buddha and bodhisattvas, and different
mrms and accessories of worship. | Hi -A- -f-
Prabhapala; guardian of light, or illuminatioff,
name of Sakyamum when in the Tusita heaven
I mcarnation. J ^ To protect or
maintain the Buddha-truth ; also name of Dharma-
pa a q.v. | ^ The four lokapalas, seen at ttie
entrance to Buddhist temples, v. supra. ( ^ ^ »
„ ethod y protectmg the young against the fifteen
vil spirits which seek to harm them. 1 Af A charm
used by the esoterics | 15 Hupian, ‘Ahe capital
the^rSen^rJT’ f neighbourhood of
he present Charekoor . . . to the north of Cabool.”
T I # Protection of the body, for which the
charm last named is used, and also other methods'
To discuss, argue, discourse. I -p Abilitv
debate, discourse; rhetoric. I £ ^
Jrasvgti, goddess of speech and learliinl v.
^ I ^ I li ® Power of unhindered dis
485
TWENTY-ONE STROKES
Tianslit. vam, associated witli water and the
ocean ; also, the embodiment of wisdom.
A metal ring; a ring,
and armlets.
Finger-rings
Iron. I H ilj Cakravala, Cakravada. The
iron enclosing mountains supposed to encircle the
earth, forming the periphery of a world. Mount Meru
IS the centre and between it and the Iron mountains
are the seven ^ [Jj metal-mountains and the eight
sea^ I ^ The iron city, heU. j Iron tablets
111 Mades, on which are recorded each person’s crimes
and merits, f ^ The iron wheel ; also calcravala,
i Iron-wheel Mng, ruler of the south
supra. , „ |
and of Jambudvipa, one of the ^ ^
Of. H Iron patra, or almsbowl.
boundary of the cakravala, v. supra.
5E.
The
. A bell with a clapper ; translit. da. [ ^
Dahara, small, young ; a monk ordained less than
ten years.
To open ; translit. pi, v. ||. | ^ To explain,
or set free from, illusion. [ Pidjan, or Pi-chang,
near Turfan,
An inner door (especially of the women’s rooms) ;
a recess, corner ; translit, da, dha, etc. | ^ Gan-
dharvas, v.
Dew ; symbol of transience ; to expose, dis-
close. I ^ Dew-like life ; transient, j Bare
ground j like dew on the ground, dewy ground.
I Ml I M Exposed form, naked, e.g. the Nir-
grantha ascetics, j ^ The great white ox and ox-
cart revealed in the open, i.e. the Mahayana, v.
Lotus sfitra.
Crash, rumble.
A thunder-crash.
hunger,
Hunger, famine. | itfe ^ The hell of
^ The calamity of famine.
Jfc Spare ; abundance, surplus ; to pardon.
I 5 i§\i) Lokesvara, the lord or ruler of the
world ; N. of a Buddha ” (M. W.) ; probably a
development of the idea of Brahma, Visnu, or Siva
as lokanatha, ''lord of worlds.” In Indo-China
especially it refers to Avaloldtesvara, whose image
or face, in masculine form, is frequently seen, , e.g.
at iingkor. Also ^ I [ j . It is to Lokesvara
that Amitabha announces his forty-eight vows.
I ^ To enrich. [ ■g' A fluent tongue ; loquacious.
i^j!! To drive out or away, expel, urge, | ^
Scarecrow, term for an acolyte of from seven to
thirteen years of age, he being old enough to drive
away crows. | f| Dragon-expeUer, a term for an
arhat of high character and powers, who can drive
away evil nagas.
— Kapala ; a skull. | ^ A chaplet or wreath
of skulls, worn by the Kapahkas, a Sivaitic sect;
kapali is an epithet of ^iva as the skull-wearer.
^ A head-dress, coiffure ; a chaplet, wreath, etc. ;
idem 7^ fij.
A mountain demon resembling a tiger ; ^ is
a demon of marshes having the head of a pig and
body of a man. The two words are used together
indicating evil spirits.
— ...- Mara, killing, destroying; “the
Destroyer, Evil One, Devil” (M. W.) ; explained
by mmderer, hinderer, disturber, destroyer; he is a
deva “ often represented with a hundred arms and
riding on an elephant ’ ’ . Eitel. He sends his daughters,
or assumes monstrous forms, or inspires wicked men,
to seduce or frighten the saints. He “resides with
legions of subordinates in the heaven Paranirmita
Vasavartin situated on the top of the Kamadhatu
Eitel. Earlier form |i ; also v. ^ Papiyan. He is
also called ^ g ^ 3^. There are various
categories of maras, e.g. the skandha-mara, passion-
mara, etc.
deeds, especially in hindering
Mara ■
Buddha-truth.
Mara-deva, the god of lust, sin, and death,
cf. Mara.
m-^ The daughters of Mara, who tempt
to their ruin.
men
M & Mara-servitude, the condition of those
who obey Mara.
Mara enmity ; Mara, the enemy of Buddha.
m Mara-laws, Mara-rules, i.e. those of monVa
who seek fame and luxury.
TWENTY-ONE— -TWEOTY-TWO STROKES
^ Mara and Brahma; i.e. Mara, lord of the
sixth desire-heaven, and Brahma, lord of the heavens
01 lorm.
fe Mara-gifts, in contrast with those of
Buddha.
m -R Maraka 5 dkas, also | ^ | ^ Mara’s
people, or subjects.
Mara-papiyan, cf.
M ^ The Hng of maras, the lord of the sixth
iieaven of the desire-realm.
The realm of the maras ; also | i j
Mara-cords; Mara-bonds; also | J^.
'^^^®'"®™umstance, or environment, or
conditionmg cause, i.e. hindering the good.
«n
The net of
Mara, v. ; also | ; for | J ^ v.
The army of Mara.
^ 3^ _ The mara path, or way, i.e. one of the
SIX destimes.
Mara-country, i.e. the world.
^ Mahesvara, &va. I | gi
f brother of Asoka. | | m
WTO S Mahesvarapura, the present Machery in
Rajputana. | | * ^ Mhirakula, king of the
Pimjab later of Kashmir, about A.i>. 400, a perse-
cutor of Buddhism, v. ». ^
+ Mara-hindrances ; also ^ is an inter-
pretation of ||.
V.
Eighteen Strokes.
l^e crane ; the egret ; translit. ha, ho. I M •
, n*. Crane^grove, a name for the place where
Sakyamum died, when the trees burst into white
3 w ^ cranes. I m
^ ^ Haldenaya&s, or Padmaratna, the twenty-
iojmara _ J ^ fjj Hosna, or Ghazna, “ the capital
of Tsau^ta, the present Ghuznee ” (Ghazni) in
Mghamstan. EiteL | f ^ Homa, “ a city on the
eastern frontier of Persia, perhaps the modern
Humoon Eitel._ j Crane-garden, a term for
a monastery. [ p ^ Hasara, “the second capital
uL3 modern Assaia Hazareh
^tween Ghuznee and Kandahar in Afghanistan.”
22. TWENTY-
a king. ^ ^ ^ princess. ( ^ Eaja,
S^A bag, sack, purse; translit. w. j
IS; ^a ritv^r^t- i H ^agarahSa,’
i^ara, a citj on the Kabul river, v. 3 ^.
V ’ choose ; translit. ;a. I ^
A m V. ;te Laksapa. j ^ jjg Ladduka, a cate
Ls^q v ' joy-’
Ser^^^rfii* ^ weight, authority,
Pwer, to balance, adjudge; bias, expediency.
■TWO STROKES
. temporary, positional ; in
Buddhist scriptmes it is used R'e (g expediency
or temporary ; it is the adversative of » q v \ jy
power of Buddhas and bodhisattvafto transform
themselves into any kind of temporal body. \ ± £
The temporary, or partial, schools of MahaSi?
the and ^I], m contrast with the « fo ^ schools
r^'^T w!iTrT^ Buddtehood, e.g. the Hua-ven
Md lien-tai schools, j ^ Temporal and real •
« referrmg to the conditional, functioLl, different d
or temporary, J to the fundamental, absdute. or ren L
divisions, the proM'sional
V. I «
a distinguishing term of the T‘ien-t'ai and Hua-yen
sects, i.e. the teachings of the three previous periods
^ and 51J which were regarded as preparatory
to their own, cf. U \ -jj ^ Expedients of
Buddhas and bodhisattvas for saving all beings.
I % Buddha-wisdom of the phenomenal, in con-
trast with knowledge of the fundamental or
absolute. | ^ Temporary, or od /me manifestations,
similar to j | 4i Partial, or incomplete truth.
I ^ -A- Buddha or bodhisattva who has assumed
a temporary form in order to aid beings ; also -ft ^ ;
1 yffc ; ::A: ;j®, etc. j Temporary plans, methods
suited to immediate needs, similar to -jg. | ^
Temporal traces, evidences of the incarnation of a
Buddha in human form. [ The sects which
emphasize -(g, i.e. expediency, or expedients;
the undeveloped school, swpra.
487 TWENTY-TWO-— TWENTV-THEEE STROKES
ITS To pray to avert ; e.g. i H fill ; | ^ | to
avert the calamity threatened by an eclipse of sun
or moon. | Ceremonies to avert calamity,
indicating also the Atharva-veda, and other incan-
tations.
Nanda. Pleased, glad. [ M Pleased, glad ;
pleasure, gladness, j | ;^ (or H) Joy-buns, a name
for a kind of honey-cake. j \ it ^ Buddha
of joyful light, Amitabha. | I ^ # H
Abhirati, the happy land, or paradise of Aksobhya,
east of our universe. | | ^ ; j gj ; # # ^
dSTandana-vana. Garden of joy ; one of the four
gardens of Indra’s paradise, north of his central city.
1 I ilfe Pramudita. The bodhisattva’s stage of joy,
the first of his ten stages (bhumi). j | H', izW
I 1 ^ ; {^) H ^ The joyful devas, or devas
of pleasure, represented as two figures embracing
each other, with elephants’ heads and human bodies ;
the two embracing figures are interpreted as Gapesa
(the eldest son of Siva) and an incarnation of Kuan-
yin ; the elephant-head represents Ganesa ; the
origin is older than the Kuan-yin idea and seems
to be a derivation from the Sivaitic hnga-worship.
I 1 H The happy day of the Buddha, and of
the order, i.e. that ending the “ retreat ”, 15th day
of the 7th (or 8th) moon ; also every 15th day of
the month. j | ^ The festival of All Souls,
V.
A cage, crate; to ensnare,
for a horse's head.
Blinkers
To hear, listen, hearken; listen to, obey.
1 ^ Those who hear the Buddha's doctrine ; those
who obey. | ^ To hear; to hear and obey.
^ To read ; a comma, full stop. | jStp A reader
to an assembly. J ® Ditto ; also to read the
scriptures, j Beading and reciting.
To redeem, ransom. | -^ To redeem life ;
a redeemer of life, said of the Nirvana sutra.
A mirror ^ 1 ; to note, survey, ) ^.
M;
_ Caldron, rice pan. | Osh, or Ush,
an ancient kingdom north of the Sita, probably
the present Ingachar ” ; possibly Uch-Turfan or
Yangishahr, ^ if or ^ ^ 'ip p. [ jjg ^
The purgatory of caldrons of molten iron.
tc
Pratisrut, Echo, resonance,
and echo.
Shadow
Translit. ham in I Kambala, a woollen
garment, or blanket.
A partridge I S|. |
partridge, a kind of incense.
Spotted like a
To sprinkle, translit. sa, j 7jC To sprinkle
water. [ ^ To purify by sprinlvling.
A shrine ; a cabinet, box; a cofSn (for a
monk) ; to contain. | ^ A pagoda with shrines.
23. TWENTY-THREE STROKES
A crag, cliff, j Cliffs and gullies.
To be fond of, hanker after, cleave to ; | ||.
I!M To dry in the sun. | Sukha, delight, joy.
/is A tumour, abscess. | jg; A tumour of pus,
a running sore.
Creeping or climbing plants. | Coarse
garments worn by ascetics.
TWENTY-THBEE STEOKES
488
To ctange, alter, transmute, transform. | {t
To transform, change, cliange into, become, especially
the mutations of Buddhas and bodhisattvas, e.g. |
^ becoming men ; also | dh where they
dwell, whether the Pure Land or any impure world
where they live for its enlightenment. | fL H
The dharmakaya in its power of transmutation, or
incarnation. [ ft ^ Birth by transformation,
not by gestation. | ft M nirmanakaya, i.e.
transformation-body, or incarnation-body, one of
the 5 ^ Trikaya, q.v. | ^ Destroyed, spoilt,
turned bad. | ^ To become, turn into, be trans-
formed into. I ^ 3E Pien-ch^eng Wang, one of
the kings, or judges of Hades. | ^ ^ ^ To
be transformed from a female to a male. Every
Buddha is supposed to vow to change all women
into men. | ^ Change, to change, similar to | ft*
\ ^ Mi Mortal changes, or a body that is being
transformed from mortality, e.g. [ ^ ^ bodies that
are being transformed in a Pure Land, or trans-
formed bodies.
Patrol ; translit. la, ^<3^. 1 ® | 'ffi
Laksana, v. a distinguishing mark, sign, or
characteristic. | ^ Laghu, light, nimble. | ^
Raja, V.
To melt ; bright ; translit. sa, j jg ;
I IS J5& ^akti, a halberd or lance ; a tally or sign.
I 56s li M ^ ^akraditya, also ^ H , a king of
Magadha, some time after ^akyamuni’s death, to
whom he built a temple. | H ^ Sakyamurd, v.
Manifest, reveal, open, clear, plain, known,
illustrious; exoteric. [ @ The exoteric
or general scriptures, as distinguished from the ^
esoteric, occult, or tantric scriptures. | ^ Open or
hidden, external or internal (illumination, or powers).
I ^ J I ^ The exoteric sects, in contrast with
the ^ esoteric. | ^ The open, or general teaching ;
the exoteric schools. [ ^ Open, manifest ; pure ;
to reveal. | The revelation of his fundamental
or eternal life by the Buddha in the Lotus Sutra.
I jE To show the truth, reveal that which is correct,
j ^ To reveal, indicate. | -g, The visible or light
colours, I ^ Exoteric and esoteric ; the ^ Ҥ*
Shingon, or True-word sect, is the esoteric sect, which
exercises occult rites of Yoga character, and considers
all the other sects as exoteric. | ^ Manifest,
revealing, or open knowledge, the store of knowledge
where all is revealed both good and bad, a name
for the alaya-vijnana. j ® To reveal, disclose.
Uttras- ; santras- ;
Arouse, stimulate.
alarm, startle, arouse.
To examine into, hold an inquest ; to come
true, verify. | A 4* An inquiry into the mode
of a person’s death, to judge whether he will be reborn
as a man, and so on with the other possible destinies,
e.g. I 1 M whether he will be reborn in the hells.
M A skull I m-
'la Body, limbs; corpus, corporeal ; the sub-
stance, ' the essentials ; to show respect to, accord
with. I ® ; I ^ I I A term of the
Tlen-t'ai school indicating that the expedient ’’
methods of the ® chapter of the Lotus siitra
are within the ultimate reality of that sutra, while
those of other schools are without it. | A Great
in substance, the “greatness of quintessence” or
the fundamental immutable substance of all things ;
cf. Awakening of Faith ^ M i&. [ft Atmakatva ;
dharmata ; the essential, or substantial nature
of anything, self-substance. | § Fundamental
wisdom which penetrates all reality, j ® v.
Sthavira, elder, president. | The universality
of substance and the unreality of dharmas or phe-
nomena, the view of the jl, contrasted with that
ofthe^f5[;. I Substance, or body, and function;
the fundamental and phenomenal ; the function of
any body. | ^ Substance and phenomena or
characteristics, substance being unity and phenomena
diversity. | ^ ^ The three great fundamentals
in the Awakening of Faith — substance, characteristics,
function. ( ^ The emptiness, unreality, or im-
materiality of substance, the “ mind-only ” theory,
that all is mind or mental, a Mahayana doctrine,
I ^ The universal fundamental principle all
pervasive. | g Complete exposure or manifesta-
tion.
A vulture. [ [1| Grdhrakuta, Vulture Peak
near Rajagrha, “ the modern Giddore, so called
because Pisuna (Mara) once assumed there the guise
of a vulture to interrupt the meditation of Anaiida ”
(Eitel) ; more probably because of its shape, or
because of the vultures who fed there on the dead : a
place frequented by the Buddlia ; the imaginary
scene of the preaching of the Lotus sutra, and called
S I ill Spiritual Vulture Peak, as the Lotus sutra
is also known as the I mn Vulture Peak gathfi.
The peak is also called | ^ ; | ( [1| ) ; 1^X1;
I ^ ; I ft ; ill ; ch # ® )1 ilj.
The lin, or female unicorn. | Male and
female unieorns; the ch‘i-Iin in general, j m
The unicorn with its single horn is a simile for
M ^ q.v. pratyeka-huddha.
TWE]SrTY-i’OUR-~-TWEOTY~PIVE STROKES
24. TWENTY-FOUR STROKES
To bid, order, tell, enjoin on. j ^ To entrust
Y responsibility upon.
response to prayer, j ^ ^ Tbe udximbara flower,
which appears but once in 3,000 years, a symbol
of Buddha ; v. § 17. ( ^ The realm of departed
spirits; the world of spirits. | fiji The Spirit, soul ;
an eflicacious spirit, [ pi Spirit-temple, a monas-
tery. j ^ The auspicious plant, emblem of good
luck, or long life ; name of % ® Yiian-chao, q.v.
I # Spirit-bones, Buddha-relics. j ^ A spirit,
soul. ) A col&.
To seize, hold in the arms, embrace ;
monopolize.
^ The silkworm. J H A silkworm’s cocoon-
simile of the self-binding effects of the passions, etc.
IfiJ A thoroughfare, a way, cf. H 18,
To prognosticate, prophesy ; siipj
a password; translit. | H 4^ /g I
ash-water, also intp. as an ash-colour
V. ^ 10.
Salt; translit. ya. | ^ Yama, v. ;|g 12.
I ^ {/S) ip; ^ it ip The river Yamuna, or
Jamna, a tributary of the Ganges, j @ Salt-smell,
i.e. non-existent.
^ Spirit, spiritual, energy, effective, clever. |
Offerings to the spirits who are about the dead
during the forty-nine days of masses. ( Spirit-
image, that of a Buddha or a god. | ^ Abstruse,
mysterious; clever. j [jj ; | j ^ ill
The Spirit Vulture Peak, Grdhrakuta, v, ^ 10 and
M I ; 1 0: Spirit-response, efficacious as in
^ A turtle, tortoise. | ::f: O The tortoise,
clinging to a stick with its mouth, being carried in
flight, warned not to open its mouth to speak, yet
did, fell and perished ; moral, guard your lips.
25. TWENTY-FIVE STROKES
willow wand, a pearl, a thousand ’’ eyes and hands,
etc., and, when as bestower of children, carrying a
child. The island of P‘u-t^o (Potala) is the chief centre
of Kuan-yin worship, where she is the protector of all
in distress, especially of those who go to sea. There
are many sutras, etc., devoted to the cult, but its
provenance and the date of its introduction to China
are still in doubt. Chapter 25 of the Lotus sutra is
devoted to Kuaii-pn, and is the principal scripture
of the cult ; its date is uncertain. Kuan-yin is
sometimes confounded with Amitabha and Maitreya.
She is said to be the daughter of king ^ubhavyuha
^ ® 3E> "^ho had her Inlled by stifling because
the sword of the executioner broke without hurting
her. Her spirit went to hell ; but hell changed into
paradise, Yama sent her back to life to save his
hell, when she was miraculously transported on a
Lotus flower to the island of Poo-too ’h Eitel.
j I 1 -Q: Tara, the sakti, or female energy of
the masctdiiie Avalokitesvara.
US Vipasyana ; vidarsana. To look into, study,
exa.mine, contemplate ; contemplation, insight ; a
study, a Taoist monastery ; to consider illusion and
discern illusion, or discern the seeming from the real ;
to contemplate and mentally enter into truth. ^ is
defined as awakening, or awareness, fU as examination
or study. It is also an old tr. of the word Yoga ;
and cf. If 17. Kuan is especially a doctrine of the
Tien-Pai school as shown in the jL | q.v.
IEL Hi Regarder of the world’s sounds, or
cries, the so-called Goddess of Mercy ; also known
as 1 Irj lilt ^ ^ ; I (It) g fr: ; I ^ ;
’lit "ra (the last being the older form). Avalo-
kitesvara, V. pg* 8. Originally represented as a male,
the .images are now generally those of a female
figure. The meaning of the term is in doubt ; it is
intp, as above, but the term | g |£ accords
with the idea of Sovereign Regarder and is not
associated with sounds or cries. Kuan-yin is one
of the triad of Amida, is represented on Hs left,
and is also represented as crowned with Amida ;
but there are as many as thirty-three different forms
of Kuan-yin, sometimes with a bird, a vase, a
ilflj To contemplate, or meditate upon.
Buddha. ) | H 0^ A samadhi on the charac-
teristic marks of a Buddha.
TWENTY-FIVE— TWENTY-SIX STEOKES 490
fl« To contemplate the image of
(Amitabha) Buddha and repeat his name.
Idem Kuan-yin Bodhisattva,
- Pravicaya ; investigation ; meditation on
and inquiry into ; vibhavana, clear perception. | |
P! Contemplation of the joys of Amitabha’s Pure
Land, one of the 5 ^ p^.
__ Contemplation of the mind, mental con-
templation, contemplation of all things as mind.
Si To look into and thinlc over, contemplate
and ponder.
. ifcS To meditate and tliiiik. ( | ^
To contemplate Buddha (especially Amitabha) in
the mind and repeat his name.
^ The wisdom which penetrates to ultimate
reality.
Wisdom obtained from contemplation.
Contemplating the tree (of knowledge, as
Sakyamuni is said to have done after his enlighten-
ment). °
Its ^ Methods of contemplation, or obtainino- of
insight into truth, cf. | [ and ± 10. “
M ^ M w An important sutra relating
to Amitajms, or Amitabha, and his Pure Land, known
alsoas®^ I IJ I There are numerous
commentaries on it. The title is commonly abbre-
viated to I II. J ^
-IR To be enlightened (or enlighten) as the
result of insight, or intelligent contemplation.
I . I lx ^ The prajna or wisdom of meditative
enlightenment on reality.
,, . Contemplation and meditation, to sit in
abstract trance.
To regard all things as unreal, or as
having no fundamental reality.
'SB TX Contemplation and (accordant) action ;
method of contemplating. [ | -(Ij ; j j gp
The third of the 7^ g|], the bodhisattva or disciple
who has attained to the 35; stage of Buddhahood.
. _ _ To contemplate ultimate reality and
unravel or expound it.
11 ^ ^ Describing an elephant from sight rather
than ^ ), as would a blind man, from feeling it;
i.e. immediate and correct knowledge.
Contemplation, meditation, insi ght.
To penetrate to reality through contem-
plation.
Ill f ^ Contemplation or meditation as one of
the two methods of entry into truth, i.e. instruction
and meditation ; also one of the 7^ # P'1 ! l-f-
J?- cf. -f- and I ii
^ -T^ samadhi of the sununit of
contemplation, i.e. the peak whence all the samadhis
may be surveyed.
m Stotra, hj^n, praise. ( To praise Buddha.
I Pi A hymn m praise (of Buddha). I 1® • | »
To ^aise (Buddha)^ 1 ® To priise 'and ^orihif
ihe assembly of praise-singers, led by the
I UM precentor. | ^ To praise and intone • to
sing praises ; a tr. of Rigveda.
26. TWENTY-SIX STROKES
Khara, an ass, donkey, f ^ Donkey-year
I.e. without date or period, because tlie as.s does not
appear m the hst of cyclic animals, j Jff Kiumo.sf ha,
donkey_ bps ” name of a sage celebrated for 'his
astronomical knowledge.
491
TWENTY-SEVEN — THIETY-THEEE STEOKES
27. TWENTY-SEVEN STROKES
Kj A lot, tally, ballot, ticket, made of wood, ^ To bore, pierce; an awl. [ yjc ^ To
bamboo, or paper; also IHj. To cast lots for good cburn water to get curd,
or. ill fortune.
88. TWENTY-EIGHT STEOKES
Suka ; a parrot | | ^ ^ v. || 14
Kimsiika, a tree with red flowers, said to be the
Butea frondosa,''^ EiteL
29. TWENTY-NINE STROKES
Dense, oppressive, anxious ; translit. ii sounds ;
c£ M. .ig- I ^ J8 Uttama, highest,
chief, greatest. j ^ ^ Uttara, upper, higher,
superior ; subsequent ; result ; excess ; the north ;
also I ti m, 6tc. I ^ (#p) Uttarasanga, an
upper or outer garment; the seven-patch robe of
a monk ; also used for the robe flung toga-like over
the left shoulder, I H ^ ® Uttarakuru, also | |
imm; I I \ mm; m i i i i; i ti
I I 3^; I ! ^@>etc. The northern
of the four continents around Jieru, square in shape,
inhabited by square-faced people ; explained by J:
superior to or higher than other continents,
superior, 0 ^ superior life, because human life there
was supposed to last a thousand years and food was
produced without human effort. Also, the dwelling
of gods and saints in Brahmanic cosmology ; one of
the Indian nine divisions of the world, the country
of the northern Kurus, situated in the north of
India, and described as the country of eternal beati-
tude ’h M. W. I # Uda ; also | | SS ; (S PB # ;
as Udaka ; water. \ M ; \ ^ \ \
V. 10 Usnisa. | If ® (f^) Udra(ka) Ramaputra ;
I 1 \ ^ ; 1 II 0 •7' A Brahman ascetic,
to whom miraculous powers are ascribed, for a time
mentor of Sakyamuni after he left home. | ^
Kuhkuma, saffron ; a plant from which scent is
made, j i| v. 17 Utpala, blue lotus. | pg
cf. g 15 and j | PB ^ v. ® 17 Udana, volun-
tary addresses. ) H g Uruvilva, the forest near
Gaya where Sakyamuni was an ascetic for six years ;
also defined as a stream in that forest ; cf. 17.
33. THIRTY-THREE STROKES
Sthula. Coarse, rough, crude, unrefined, imma-
ture. I A The immature man of Hinayana, who has
a rough foundation, in contrast with the mature or
refined §0 A of Mahayana. Tfien-t'ai applied
j to the and 50 schools, reserving for
the [H school j M The rough and evil park,
one of India’s four parks, that of armaments and war.
I M Coarse, evil, slanderous language. |
The six grosser or cruder forms of unenlightenment
or ignorance mentioned in the ^ in contrast
with its three finer forms. | ■§* Coarse, crude,
rough, immature wmrds or talk ; evil words. Rough,
outline, preliminary words, e.g. Hinayana in contrast
with Mahayana. The rough-and-ready, or cruder
words and method of |jj| prohibitions from evil, in
contrast with the more refined method of ||8 exhorta-
tion to good.
SANSKRIT AND PAXI INDEX
Tlie page numbers are followed by indicating tbe left-hand column and '‘b’’ the right-hand column.
Words sometimes occur more than once in the column indicated.
A,. 3b, 211b, 285a, 362a, 377a, 426b
Ababa, 252a
Abbasvara, 85b, 179a, ^ 202b, 220b, 289a,
.„■ 403a „ ■
Abbasvara-vimana, 202b, 289a
■Abliava, 296a, ■ ■
Abbaya, 68b, 381a''.'
Abbayadaim, 303b„
Abbayagiri, 292b, 381a
Abbayagiri-vasinab, 56a, 166a
Abbayamkara, 286b
x4bhayandada, 303b
Abbayapradana, 381a
Abbic?ara(ka), 123b, 288b, 317b
Abbidhaiia, 428b
Abbidharma, 44b, 84b, 288b, 306a, 315b,
386b, 395a, 423b, 444a, 467b
Abbidbarma-brdaya4astra, 256a
Abhidbarma- jilana-prastbana-^astra, 31 5b
Abhidbarma-ko^a-sastra, 256a
■ Abbidbarma-mabavibba§a-sastra, 122b
Abbidbarmamyta-sastra, 466a
Abbidbarma-pitaka, 221b, 305b, 330a,
434a, 444a
Abbidbarma-prakarana-pada^astra, 384b
Abbidbeya, 4l0a
^ Abhijit-, '22b, 288b
Abbijiia, 138b
Abhiiaaoa, 238b
Abbimakbam, 288b
A.'bbimukbi, 47b, 288b
Abbimukti, 288b
Abbirati, 104b, 290a, 293b, 378a, 394b,
4S7a
A'bbisamaya, ' 359b
Abbisaibb'Odba, 288b
Abbisaibbaddba, 288b, 473b
Abbi§eca.na, 125a, 413'b, 483b
Abbii^eka, 250a, 344a, 483b
Abbfita, 389b
Abbyudaya, 449b ^ ‘ '
Abbyadgata-raja, 97a
Abrabinacariya veramani, 50a
Abrahmaearya, 177b
Abrabmacaryad vairamaiu, 106a
Acala, 59a, 104a
Acala, 47b, 52b, 378a
Acalaceta. 104b
Acara, 287b
Acarya, 38b, 292b, 463b
Aceha-vaka, 169a
Acmtya, 106b, 292b
Acmtya-dhatii, i06b
Acintya-j liana, 106b
Adana, 40b, 284b, 293b, 345a
Adanavijnana, 293b, 345a
Adara, 294a
Adaraa, 475a
Adarsana-jilana, 120a
Adattadana, 109a
Adbbuta, 189a, 254a, 304a, 414a
Adbbiita-dbarma, 44a, 189a, 236b
Adhigamavabodba, 473b
Adbimana, 238a
Adhimukti, 288a
Adhipati-piiala, 361b, 431b
Adbipati-pratyaya, 260a
Adbi§tbana, 167b
Adbyatma-vidya, 119a, 131a
Adi; 108a
Adi-Buddba, 83b, 225a, 288a
Adikannika, 286b
Adinnadana-veraniani, 50a
Aditya, 12b, 60b, 184b, 188b, 289a
Advaita, Advaya, 103a
Adyanutpada, or -panna, 288a
Agada, 225a, 285a
Agadain, 292b
Agam-, 249b
Agama, 67b, 215a, 249b, 286a, 351b, 431a
Agantuka, 289b
Agantu-kle^a, 300a
Agara, 290b
Agara, 241b
Agastya, 290a
Agata, 249b
Agba, 292b, 371b
Agbana, 285a, 292b
Agbani^tha, 220b
Agni, 3b, 184b, 290a, b, 330a, 372a
Agnidatta, 290b, 341a
Agni-dbatn samMM, 161b
Agnru, 241b, 285a, 372a
Ab, Ah, 120b
Ababa, 286a, 421b
Abara, 292a,. 3 18b
Abara aharanam aynh-saihtarane, 344a
Abiihsa, 106a
Abo, Abu, 286a
Aboratra, 6b, 216b
Ahrika, 379a
Abuih, 286a
Aiccbantika, 71a
Aikagrya, la
Aindri, 12a
Aipeya, 290b, 205b
Aineyajangba, 200b
Airavapa, 201a, 20ib, 369b, 478b
Airavata, 369b
Ai^varikas, 292a'
Ajata^atru, 17b, 189a, 293b, 453b
Ajata^atru-kaukptya, vinodana, 189a
Ajiravatf, 38a, '286b, 287b
Ajita, 49b, 286a, b, 290b, 292b, 378a, 382a
.Ajita-kei§akambaH, 29'Ob
Ajitamjaya, 291b
Ajitavati, 203b, 285b
Ajfvika, 290b
Ajfianakarmatyina, 380a
Ajnata-Kaun'dinya,, 20br 121.b, 291a, 433a ,
Ajiiatavindriya, 22a,
Ajnendriya, 22a
Akani§tba, 122a, 179b, 215b, 220b, 221a,
^ 292b, 391a
Akar?ani, 114a, 123b
Akiisa, ’292b, 380b, 389b
Akasagarbha, 94b, 389b, 390a
Akasanantyayatana, 17a, 180a, 278a, 382a
Aka^aprati§thita, 96a, 389b
Akim, 419b
Akineanyayatana, 17a, 18a, 379b, 382a
Akro^a, 287b
Ak§a, 371b
Ak^amala, 286a
Ak^apada, 199a, 205b, 245a
Ak^ara, 2iib, 372a, 472a
Ak^ayamati, 287a, 381a
Ak^iobba, , 378a ,
Ak§obbya 96a, 104a, 293b, 378a
Ak§obbya-tatliagatasya vyuha, I04b
Akulakara, 294a
Alabliya, 105a
Alakavati, 286a
Alak§ana-buddba, 381b
Alambaiia(-pratyaya), 62a, 259a, 361b,
392b
Aiamkaraka, 363b
Alatacaia*a, 445a
Alaya, 285b, 292a
Alaya-vijilana, 40b, 264b, 292a, 327a,
359b, 362a, 394a, 426b, 467b, 473b,
_ 474a
Aling-, 288a
Alii, 120b
Amala, 77a, 288a, 356b, 378a, 387a
Amala, 387a
Amalaka Amra, 28Sa
Amalavijnana, 357a
Amantrapa (-e), 35a
Amaravati, 188b, 228a
Amba, 288a
Ambapali, 387a
Ambariga, 387a
Amida, 93b
Amita, 63a, 287a, 382b
Amitabha, 63a, 77b, 96a, 230b, 3S2b, 457a,
490a
Amitayus, 77b, 287a, 382b, 490a
Amla, Amiika, 387a
Amogba, 108, 289b, 375b
Amoghadar^in, 108b
Amogliankui^a, 108b
Amoghapja^a, 108b, 289b
Aniogbasiddlii, 104a, 108b
Amogba Tripitaka, 108a
Amogbavajra, 108a, b, 289b, 333a
Amra, 247b, 288a, 304b, 387a
Amradarxka, 304b, 326b, 387a
Amraka, 461a
Amrapali, 304b, 387a
Amrata(ka), 288a, 387a
Amrayana, 241a, 387a
Amravatr, 387a
Amrta, 195b, 287a
Amrtakiindalin, 195b, 463b
Amrtodana, 195b, 287b
Ariisuvarman, 454b
Amudba-vinaya, 13a
Ana, 293a
Anabbraka, 45b, 179b, 220b
Anagamana-nirgama, 103b
Anagamin, 106b, 109b, 226b, 247b, 293a
Anagata, 188b
Anajnatamajnasyamindriya, 22a
Ananda, 22b, 48b, 209b, 294a, 368b, 386b,
^ 423b, 475a
Anandabbadra, 294a
Anandapura, 294a
494
Anandasagara, 294a
Atlanta, 3§2b
Anantaearitra, I73b
Anantamati, 383a
Anantanirdesaprati§thana, 383a
Anantarya, 383a
Anapana, 212a, 293a, 438a
Anasrava, 293a, 380a
Anatba, 293a
Anatbapindada, 66a, 293a
Anatman, 66b, 288a, 379b
Anavanamita-vaijayanta, 102b, 349a
Anavatapta, 177b, 290b, 380b
Andaja, 178b, 233a
Andhra, 326b
An^ira, 44a, 212a
Ahga, 454a, 457b
Ahga-|ata, 196b, 454a
AAgaraka, 12b, I61a, 285a, 331a, 425b,
454a
Abgiras, 291b
Angulimaiya, 184b, 302b, 331a, 454a
Ahgnli-parvan, 302b
Adgu^a, 454a
An|uttara Nikaya, 431a
Anicchantika, 293b
Anila, 44a
Anilambha, 381b
Apiman, 89b
Animitta, 381b
Anirodba, 107b
Anirodhanutpada, 107b
Aniruddlia, 48a, 247b, 285b, 293a, 446a
Anitya, 66b, 295a, 378b
Aniyata, 27a
Anjali, 203b
Ahjana, 212a
Anna, 446a
Antara-bhava, 68a, 110b
Antara-kalpa, 100a, 231a
Antaravasaka, 131b
Antargraha, 126b, 474b
Antarik^a, 356a
Antarvasas, 76a, 212a, 222b
Anta^as, 15b
Ann, 452a
Ann, 287b, 290b
Annbodhi, 290b
Anuccasayanamaha4ayana, 105b
Annmoda, 286b
Anupadhi4e$a, 383a
Anupalabhya, 105a
Amipama, 286b
Anupurra-nirodha, 185a
Anuradha, 22b, 286b
Anuradhapnra, 285b
Anuruddha, 195b, 290b
Anu?tubh, 291a
AnutpMa, 107b
Anutpatti, 107b
Anuttara, 52b, 377a
Anuttara-samyak-sambodhi, 75b, 228a,
290a, 377b
Anvagati, 257b
Apabharani, 22b
Apadana, 35a
Apalala, 289a
Apamarga, 289a
Apana, 293a
Apapa, 207b, 289a
Apara, 293a
Aparagati, 289a
Aparagodana, 223b, 293a
Aparagodanlya, 34a, 178a, 223b
Aparajita, 293b
AparaMab, 99b
Aparimitayub-sutra, 229b
Aparivartya, 294a
Apasmara, 286b, 289a
Apatti-pratide4ana, 293a
ApattiTyutthana, 2S9a
Apavada, 444a
Apaya, 175b
Apramana, 382b
Apramanabha, 179b, 220b, 289a, 382b,
399a
Apramapai^ubha, 179b, 220b, 383a
Apratihata, 293b, 381b
Apratisaihkhya-nirodha, 380b
Aprati^thita, 379b
Apsaras, 144b, 342a, 373b
Aptanetravana, 349b
Arada Kalama, 290b
Arahattvaphala, 228a
Arama, 290b, 340b, 472a
Aranya(ka), 291b, 440a, 484a
Arapaeana, 290a
Arbuda, 34b, 36a, 189a, 207b, 446a
Arci§iiiati, 47b
Ardra, 22b
Ardraka, 285b
Argha, Argbya, 285a, 451b
Arhan, 286b, 288b, 290a, 457a, 472a
Arhat, 52b, 226b, 290a, 457a, 472a
Ari?ta(ka), 157b, 288a
Ariti, 390b
Arjaka, 228a
Arjnna, 286b, 294a
Arka, 286a, 290a
Arogya, 408a
Ar§a, 285b
Artha, 178a, 248a, 288a, 339a, 410a, 421b
Arthakrtya, 176a
Aruna, 262b, 289b, 292b, 3Hb, 390a
Arunakamala, 289b
Arupa, 295b, 382a
Arupadhatu, 63b, 70b, 382a
Arupaloka, 143a, 382a
Arupya-dhatn, 63b, 70b
Arya, 288a, 370b, 410a
Aryabhata, 411a
Axyacalanatha, 104b, 293a
Aryadasa, 288b
Aryadela, 410b
Aryadeva, 146b, 225a, 373a, 410b
Aryajnana, 410b
Aryamarga, 37b
Aryamoghapurpamani, 108a
Aryasanga v, Asanga, 285b
Aryasatyani, 450a
Aryasena, 288b
Aiyasimha, 22 b, 324b
Aryasthavirak, 56a
Aryastupa-maMi^ri, 464a
Aryafea, 85b
Arya-tara, 286b
Aryavalokitelvara, 286b, 290a, 293a
Aryavarman, 288b
A?adha, 147a, 288b, 289a, 291b, 446a
Asadhya, 29ib
A^aik^a, 106a, 378b
Asak|*t-sainadhi, 104a
Asama, 381b
Asamapta, 286b
Asamasama, 286b, 381 b
Asaiiikhyeya == asan°, 379b
Asaihskita, 380b
AsariiskFta-dharma(kaya), lib, 380b, 389b
Asailiskrfca4unyata, 380b
Asana, 326a
A^anaynka, 292a
Asanga, 89b, 229b, 285b, 382a, 407b, 483a
Asanjmsattva, 179b, 220b
Asankhya, 285b
Asankhyeya, 60a, 232b, 285b, 378b
Asara, Asaru, 286b (Bot.)
Asat, 235a
A^aya, 285a
A4caiya, 254a, 286b
Ase§a, 383a
Asiddha, 169b
Asipattra(vana), 81b, 431a, 446a
Asita, 286b, 290a
A^iti, 34b
A^le^a, 22b, 286b
A4magarbha, 12a, 289a, 383b
A^makuta, 449a
A4man, 289a
A^ma^ayana, 101b
A^oka, 99a, 291a, 292b, 379a, 388a
A^okarama, 379a
Asrava, 214a, 425a
Asravak$aya(-jiiana), 138b, 380b, 425a
A4raya, 260a
Asia, 446a
A§ta, 33b, 446a
A§tada^a, 45b
A^ta Mahasiddhi, 89b
Astamaha^ri-caitya-saiiiskrta-stotra, 102 a
A§ta-marga, Ola
A^ta-^atam, 8a
A§ia vimok^a, 39b
Astbi, 17b
A^ucitta, 291b
Asura, 41a, 285a, 321a
Asiira-gati, 138b
A4va, 289a, 340b
Asvabhava, 382a
A^vagbo^a, 22b, 176b, 247a, 340b, 370b,
461b
A4vajit, 121b, 289b, 340b, 446a
A^vaka, 137b
A4vakarna, 17b, 49a, 212a, 289b, 341a,
446a
A^vakaya, 171 a
A4\ramedha, 289a, 341a
A^vasa-apanaka, 286b
A4vattha(-vpk§a), 289a, 291b, 388b
A4vayuj, 22b
A4va3ruja, 147a, 211b, 289b, 446a
Ai^vin, 289b
Ai^vim, 22b, 188b, 289b
Atali, 241a
Atali, 286a
Atapas, 122a, 179b, 220b, 380b
Atata, 207b, 252a, 286a, 446a
Atavika, 85a, 286a
Atharvana, 285a
Atharvaveda, 161b, 285a
Atimukti, 286b
Atmagraha, 238a
Atmahitam, 218b
Atmakatva, 488b
Atmamada, 238b
Atman, 218a, 238a, 258a, 334b
At mane, 15b
Atri,287a
Atyanta, 361a
Atyantika, 294a
An, 288b
Anm, 343b
Aupapadaka {or -duka), 142a, i78b, i96a ■
Anpayika, 398b
Avabhasa, 202a
Avadana, 44b, 267b, 289a, 347a
Aviihana, 289a
Avaivartika, 109b, 188a, 294a, 427b
Avalamba, 4S4a
Avalokita, 470a
Avalokite^'ara, 286b, 287b, 29(hi, 381 a,
485a, 489a
Avalokite^vara-padma-jala-milia-ta nt ra-
nama-dharam, 81b
405
Avantara, 288b
Avantikab, 64b
Avarana, 429b
Avarasailab, 95a, 222b, 285a
Avastba, I39b, 179a
Avatamsa(ka), la, 84b, 90a, 254a, 256b
Avatamsaka-sutra, 248a, 410a
Avatara, 142b, 292b
Avayava, 119b, 392b
Avenika-buddbadharma, 104a
Aveiiika-dbarma, 45b
■Ave^a, 287a
■■ Avi,".218a
Avici, 35a, 207b, 265a, 288b, 294b, 383a
Aviddbakarna, 293a
'Avidya, 42b, 379b ,
Avidyamana, 379b
Avijfiapti, 382a, '
Avikalpa, 378a
Avina4ya, 105b
Avinivartaniya, 109b
Avivartin, 288b
Avrbas, 122a, 179b, 220b, 379a
Avyakhyata, Avyakpta, 382b
Avyayibbava, i39a
Aya, 291a
Ayabkanda, 286b
Ayamukha == Haya°, 291a
Ayana, 221a
Ayana, 291a
Ayatana, 137b, 252a, 291b, 363b
Ayodbya, 147b, 191a, 292b
Ayurveda, 289b, 422a
Ayn^mant, 250a
Ayuta, 289b, 299b
Baddba, 347a
Babu, 209a
Babu, 22b
Babujanya, 420b
Babularatna, 364a
Babu-^ruta, 209b
Babu4rutiyab, 3a
Bahuvribi, 139a
Babya, 184a
Babya-ayataua, 22a
Bala, 41b, 51b, 346b, 391b, 396a
Biila, 159a, 346b, 399b
Baladitya, 149a
Balabaka, 346b
Balaprtbagjana, 159a, 346b, 361b
Bali, 191b, 346b, 459a
Balin, 192b, 347a
Baluka, 242a
Bandba, 180 b, 449a
Bandbi, 346b
BaranasT — Varan^i, 46a
Basiasita, 22b, 346b
Ba§pa, see \^a§pa
Bbadanta, 88b, 346a
Bbadra, 368b, 391b, 444b
Bbadrii, 391b
Bhadradatta, 260b
Bbadrakalpa, 267b, 359a, 368b, 391b, 444b
Bbadrakapila, 392a
Bhadrakimibha, 444b
Bhadrapada (irifisa), 147a, 346a, 391b, 399a
Bhadi’-apala, 391b, 444b
Bhadraruci, 391b
Bhadravihara, 307b
Bhadrayanlyah, 391b
Bhadrika, 121b, 195b, 346a, 391b
Bhaga, 391b
Bhaga, 156b, 345b
Bhagarama, 466b
Bhagavaddbarma, 224b
Bbagavan, 52b, 225b, 345b
Bbagavat, 3a, 345b
Bbagya, 140a
Bhairava, 366a
Bhai^ajya, lb, 52b, 464a
Bhai?ajyaguruvaiduiyaprabhasa, 358a,
472b
Bbaigajyaraja, 3b, 320a, 473a
Bhai^ajya-samudgata, 472b
Bballika, 373b
Bhanga, 347a
Bharadvaja, 430a
Bharani, 22b
Bharata, -i, 95b
Bharatavar?a, 468a
Bbargava, 391b
Bharukaccba, 391b
Bharya, 345b
Bhauma, 356a
Bbava, 213a, 330a
Bbavabbava, 214b
Bhavaraga, 215a
Bhavaviveka, 305a, 346a. 357a, 399a
Bbik^u, 80b, 158b, 313a
Bbik§uni, 97b, 158b, 313a
Bhik^uni-khanda, 185b
®hik|uni-saiiigbika-vinaya-pratimok§a,
Bbima, 94a, 306a, 398b
Bbi^magarjitagho^asvararaja, 89a, 299b
Bhojaniya, 428a
Bhramara, 260b
Bhramaragiri, 391b
Bhramyati, 376b, 414b
Bbranti, 210a
Bbrkuti, 108b
Bhrukuti, 305a
Bhu, 82b
Bbudeva, 207a
Bhukampa, 446a
Bhumi, 22b, 47b, 82b, 206b
Bhupadi, 188a
BMr, 70b, 431a
Bhuri, 209a
Bburom, 431a
Bbuta, 103a, 219b, 331b, 365b, 422b, 445b
Bbutatatbata, 5b, 8b, 211a, 269b, 328a,
331b, 366a, 381a, 385b, 390a, 423a
Bhuvab, 70b
Bhuvanatraya, 70b
Bija, 211b, 426b
Bijaka, 9b
Bijaprira(ka), 322a, 399a
Bimba, 453b
Bimbisara, 189a, 205b, 293b, 326b, 453b
Bodbi, 388b, 480a
Bodhicitta, 297a
Bodbidbarma, 22b, 227b, 297b, 389a, 415a,
426a, 433b, 446b, 460a, 461a
Bodbidruma, 23a, 157a, 228a, 364a, 388b,
416a, 480b
Bodbila, 226b
Bodbimapda, 281b, 389a
Bodbimapdala, 416a
Bodbipak^ika, 61a, 480a
Bodbinici, 9b, 388b, 402b
Bodbisattva, 389a, 412b, 468a
Bodbisattva-mabasattva, 94b, 389b
Bodbisattva-sangha, 389b
Bodbitara, 389a
Bodbitaru, 388b
Bodbi-vibara, 388b
Bodbivrk$a, 388b
Bodbyanga, 11a, 388b, 480a
Brabzua, 354a, 355a
Brahma, 184b, 232a, 346b, 354a, 353a, b,
355a, 358a
Brahmacari, 162b, 354a
Brabmada^da, 353b
Brabmadatta, 91b, 213a, 354b
Brahmadeva, 353b
Brahmadhvaja, 96a, 354b
Bralima-jala, 354b
Brabma-Jala-sutra, 354b
Brabmakayika, 353a, 355a
Brahmak^etra, 353b
Brabmaloka, 45b, 220b, 353b, 354b, 474a, b
Brabma-mapi, 354a
Brahman, 353a, 354a
Brabmana, 87a, 174a, 346b, 391b
Brabmanapnra, 346b
Brabmapara.?tra, 346b
Brahma-parL?adya, 68b, 179a, 220b, 354b
Brabmapura, 97b, 346b
Brabma-purohita, 68b, 179a, 220b, 353b,
354a
Brabmasabampati, 354a
Brahma- vastn, 354b
Brabmayana, 353b
Brahml, 133a
Bybaspati, 12b, 140b
Bybatphala, 179b, 220b, 349b, 432a
Buddha, 63b, 77b, 225a, 227a, 241a, b,
297b, 327b, 480b
Buddbabbadra, 90a, 174b, 229b, 230a,
274a, 387b
Buddhabba^ita-a^tanga-samyan-marffa
sutra, 37b ^
Buddhabbumi, 226b
Buddbacarita, 228a
Buddha-carita-kavya-sutra, 227b, 340b
Buddbacbaya, 227a
Buddbacinga, 226b
Buddba-dana, 228a
Buddhadasa, 229b
Buddbadeva, 182a, 229b
Buddbadbarma, 45b, 228b
Buddbadbarmakaya, 426a
Buddba-gaya, 152b, 224b
Buddhagbo§a, 226b
Buddbagupta, 229b, 230a
Buddbajiva, 174b, 229b, 230a
Buddhakaya, 103a, 229b, 426a
Buddhak$etra, 63b, 226a, b
Buddbalokanatba, 52b
Buddhamitra, 22b, 200a, 229b
Buddbam ^aranam gaccbami, 69a
Buddhanandi, 22b, 229b
Buddhapala, 229b
Buddhapalita, 229b
Buddhaphala, 228a
Buddbasanta, 229b
Buddbaseria, 230a
Buddbasimba, 226b, 229b
Buddhata, 227b
Buddhatrata, 229b
Buddha vanagiri, 229b
Buddhavatamsaka-mabavaipulya-sutra,
90a, 256b
Buddha veda, 226b
Buddbaya, 230a
Buddhaya^as, 171a, 229b, 230a, 245a
Buddhosingha, 86a, 226b
Buddbo$nI§a, 230a
Buddbvaca, 229b
Budba, 12b
Caitra, 147a, 250b
Caitra-masa, 258a
Caitrarathavana, 181a
Caitya, 152b, 227b, 250b, 336b, 432a, 444b
Caitya^ailah, 152b
Gaitya-vandana, 250a
Gakra, 261b, 284a. 303a, 349a, 445a
Gakrahva, Cakxavaka, 303b
Gakravada, 17b, 49a, 303b, 485a
496
Cakravala, 17b, 303b, 445a, 485a
Cakravarti, 87a, 349a, 469b
Cakxavarti (raja), 303a
Cakravartin, 445a
Cak?ii(s), 199a, 303a, 361b
Cak§urdbatu, 303a
Cak^urindriya, 22a
Cak?urv'ijnana, 40a, 361b
Galmadana, 260a
Camara, 34a, 313a, 445b
Campa, 465b
Campa, 46a, 465b
Campalca, 326a, 465b
Camica, 176
Camupda, 12a, 445b
Can(Ja-Kaiii§ka, 461b
Candala, 326a, 371a
Candana, 198a, 326a, 474b
Canda^oka, 326a
Can^, 405a
Candra, 23a, 156a, 184b, 197b, 447a
Candrabhaga, 156b, 326a
Candradeva, 156b, 326a, 479b
Candra-dipa, 157a
Candragupta, 291a
Candrakanta, 156b
Candra-mandala, 67a
Candraprabha, 156a, 447a
Candrarkadlpa, 155b
Candra-surya-pradipa, 155b, 213b
Candravamsa, 157a
Candravarma, 157a
Candra-vimalasary a-prabbasa^ri , 1 55b
Candrottara-darika-vyakarapa, 156a
Caritra, 240b
Carvaka, 414a
Carya, 321a, 445b
Cataka, 445b
Catub-paramar.4a, 172a, 239b
Catuh-samgraha-vastu, 175b
Catur, 169b
Catura, 44a
Caturangabalakaya, 171a
Catur-arupya (brahma-) lokas, 180a, 474b
Caturdaraka-samadhi-sutra, 329a
Caturda4a, 47a
Caturdl4a, 260b
Caturdisab, 260b
Catur-dvlpa, 178a
Catar-labha-sutra, 169b
Catiir-maharaja-kayikas, 173b, 178b, 356a
Catur-maharajas, 145b, 173b
Catunlpabrahmaloka, 382a
Catur-yoni, 178b
Catu§-ku4ala-mfila, 172b
Catvtobsuryas, 176b
Catvari apramapani, 178a
Catvari arya-satyani, 182a
Catvarimsat, 171b
Caula, 330b
Caura, 216a
Cauri, 216a
Ceka, 149a
Cetaka, 104b
Chanda, 137b
Chandaka, 246a, 483b
Chanda-rddhi-padab, 174a
Chandas, 138b
Chaya, 246a, 442b
Cikitsa, 119a
Cina, I52b, 220a, 445b
Cina-deva-gotra, 153a
Clnanl, 220a
Cmapati, 220a
Cmarajaputra, 220a
Cmasthana, 445b
Cinca-Mapavika, 326a
Cint-, 302a
Ointa-mani, 97a, 211a, 445b
Ointya, 348a
Cit, 444b
Citra, 444b
Oitra, 22b, 113b, 444b
Citrabhanu, 162a
Citraratha, 342a
Citta, -m, 11b, 149b, 302b, 394a, 444b
Gitta-caitta, 150a
Cittamatra, 344b
Oitta-fddhi-padab» 174a
Cittasamprayuktasamskarabj Hb
Citta-smytynpasthana, 259a
Gittaviprayiiktasamskarab> Hb
Cittotpada, 224a
Givara, I52b, 2l6a, 445b
Cola, 330b
Cuda, 318b
Cuda, 130a, 253a
Culaka, 318b
Gulya, 330b
Cunda, 253a, 335b, 405a, 435a
Cundi, 138a
Curna, 443b
Cyuti, 216a
Da, 385b
Dadhi, 115b, 417b
Daha, 284b
Dahara, 100a, 485a
Dakini, 60a, 363a
Dak^ina, 169a, 297b, 391a, 415a
Dak^inagatha, 285a, 330b
Dak§ipayana, 298b
Dama, 284b
Damila, 284b
Dana, 186b, 258a, 284b, 303b, 458b
Daiiagatha, 285a
Danapala, 303b
Danapati, 285a, 303b, 458b
Danavat, 284b
Dap(ia, 32b, 223b, 258a, 458b, 475a
Dandaka, 432a
Dapdaka-aranyaka, 291b, 458b
Danta, 323a, 432a, b
Dantaka?tha, 402b, 432a, b, 446b
Dantaloka (giri), 432a, 458b
Darada, 284b
Darilana, 243b, 416a
Dai^a, 42a
Da^abala, 46b, 346b
Da^abala-kasyapa, 46b, 121b, 345b
Da^abhumi, 47b
Da^abhiimika, 256a
Da^abhumi-prati§thite, 338b
Da^abhumivibha^a ^astra, 45a
Dasaka, 117b, 430a
Dasaku^ala, 50a
Daj^alak^a, 301a
Dasika, 430a
Dasyu, 415b
Daurmanasyendriya, 22a
Dausthuiya, 414b
Deha, 34a, 245a, 373b
Detoiya, 373b
Deva, _19a, 143a, 334b, 373a
Deva-Arya, 188a
Devabodhisattva, 176b, 373a, 410b
Devadari^ita, 147a
Devadatta, 78b, 198b, 207a, 373a
Devadi^ta, 147a
Deva-gati, 147b
Devakanya, 144b
Devak^ema, 373a
Devalaya, 146 b
Devaloka, 38b
Devaloka-raja, 147b
Deva Mara, 148a
Deva-mara-papiyan, 373a
Devanagari, 147b, 354a
Devanampriya, 145b
Devapati, 143b
Devaprajha, 373b
Devapura, 145 a
Devaraja, 373a
Devaraja-tathagata, 146a
Deva-f^i, 143b
Devateman, 373a
Devasena, 373a
Devasopana, 146a
Deva Subhuti, 147b
Devata, 146b
Devatagara, DevatagTha, i46b
Devatideva, 143b, 373a
Devavatara, 46a
Devayana, i43b
Devendra-samaya, 143b
Devi, 143a, 373b
Dhanada, 23a, 145b, 356a
Dhanakataka, 222b, 228a, 430a
Dhani^tha, 22b
Dhanus, 103b
Dhanyakataka, 188a
Dhara, 302b
Dharanl, 80a, 252b, 284b, 302b, 333b,
334b, 335b, 461b
Dharapi-bodhisattva, 284b
Dharanini-dhara, 302b
Dharanipitaka, 284b, 408b
Dharma, 63b, 77b, 227a, 267b, 415a, 447b
Dharma-arapyaka, 291b
Dharmabala, 278b
Dharmabhadra, 269b
Dharmacakra, 273b
Dharmadeva, 269a
Dharmadharma, 274a
Dharmadhatu, 90b, 253a, 271a, 415b
Dharmadhatu Buddha, 271b
Dharmadhatu-prakrti-jnana, i20a
Dharmagahanabhyudgata-raja, 277b
Dharmagupta, 117b, 174b, 269a, 415b
Dharmagupta-bhik§uni-karman, 171a
Dharmaguptahj 3a, 2i5a
Dharmagupta- vinaya, 171a
Dharmahara, 274a
Dharma- jnana-mudra, 176b
Dharmakaya, 63b, 77b, 219a, 221a, 258b,
267b, 269a, 271b, 273a, 349a, 355a,
360a, b, 376b, 390a, 457b, 4S0b, 488a
Dharmakaya Mahasattva, 273a
Dharmako^a, 229b
Dharmalak?ana, 37a, 171a, 195a, 214a, b,
256b, 271b, 344b, 412b
Dharmamegha, 47b, 274a
Dharmam ^aranam gacchami, 69a
Dharmanairatmya, 271a
Dharmapada, 268b
Dharmapala, 116b, 195a, 4i6b, 484b
Dharmaparyaya, 273b
Dharmaprabhasa, 270b, 370a
Dharmaprajna, 88b
Dharmapravicaya (-sambodhyahga), 447b
Dharmapuja, 268a
Dharmaraja, 120b, 271 a
Dharmarak^a, 90a, 2781), 402b, 4! 5b
Dharmamtna, 90b, 269a
Dharmaruci, 388b
Dharmasamata, 269b
Dharnifi^oka, 273b, 29 la
Dharmasthititii, 268a
Dharmata, 269b, 488b
Dharmatrata, 107b, I82a, 415b
Dharmaviraja, 357a
Dharmavivardhana, 236a, 4f)6a
Dharmottariyab, 99b
Dhatu, 16b, 279a, 308b, 430a
497
DMtika, 207b
Dbr,;302b
Dbi-taka, 22b, 207b, 373a
Dbrtara$tra, 23a, I45b, 173b, 302b, 319b,
342a, 356a, 362a, 373a
Dhrtiparipurna, 345a
Bbruvapatii, 241a
Bbupa, 311a
Dliuta, 81a, 240b, 241a, 453b
33hvaja, 363a, 430a, 431b
Bhvajagrakeyura, 234b
Bhyana,, 67a, 256b, 413a, 430a, 453b,
:459a,, 461a
Bhyani-Bodhisattva, 63b
Bhyani-Biiddha, 63b
BigEaga, 86b, 205b, 344b, 366a
Binabba, 373b ■
Binara, 422a
.Biiie^vara, 373b .
Binnaga ( = Bign aga) , 344b
Bipa, 448b ,
Bipamkara, 254b, 372a, 377a
Bipapradlpa, 448a
Birgba, 208a
Birgha- blmvana-samgharama, 209a
Birghagama, 129a, 183b, 284b, 286a
Bivakara, 94b, 207a
Bivj^acak^us, 123a, 146a
Bi¥yadmidEbhimegh.aiiirgho§a, 1 48a
Bivyaarotra, i23a, 147a
Bivjmvadana, 369b
Bravida, 415b
Bravila, 284b
Bravira, 284b
Brav}ra, 138b, 208a, 274b, 284b
Bravya Mallaputra, 265a
Brdha, 345a
Brona, 311a, 352a
Bronastiipa, 360b
Bronodana, 364b
By^ti^nta, 368b
B?#, 243b, 415a
Br^tika^aya, 244a'
Dr^tiparamar^a, 126b, 244b
Briima, 148b, 268b, 384a
Dnbkba, 66b, i82a, 245a, 313a
Biihkiia-arya-satyam, 314a
Bubkba-dubkliata, 313b
Diibkhendriya, 22a
B'uktila, 448b, 454a
Bundiibbi^vara-raja, 148a
Buramgama, 47b
Burdbar^a, 257b
Biirga, 97a, 201b, 306a, 311a, 399a, 405a
Du^kara-carya, 313b
Bu.?kTta, 23a, 205a, 211a, 212b, 311a, 440a
Buta, n6b,241a
But!, 241a
Dva, dvan, 20b
Bvadasa, 42b
Bvadasanga-pratityasamutpada, 42b
Bvada^anikaya-sfistra, 44b, 256a
Bvadasaviharana-sutra, 44b
Dvandva, 139a
Bvarapati or -vati, 431a
BTatririiiat, 60a
Bvatriiit^advaralakgana, 60a
Bve?a, 373b, 400a, 45ib, 439b
Dvigu, 139a
Bvipa, 373b
Bviyana, 20b
Dyaus, Byo, 143a
Eccliantika, 71a
Eda, 344a
Bldaaiuka, 344a
Efiava, 201a
Eka, la, 461b
Ekadai^a, 42a
Ekada^amukba, 42a
Ekagra, la
Eka-jati-pratibaddha, 7b
Ekam samayam, 7a
Ekasmin samaye, 7a
Ekatoga-r^i, 9a, 448b
Ekatva, 8a
Ekatva-anyatva, 7b
Ekavicika, 9b
Ekaviyohara, 9a
Ekavyavaharika, 9a, 464a
Ekayana, la
Ekottara-agama, 286a, 431a
Ekottarikagama, 129a, 188b
Elapattra, 201a, 369b, 461b, 469b
Erapattra, 201a
Eravana, 201a
Eravati, 201a
Eva, 344a
Evam, 211a
Gacchati, 225a
Gadgadasvara, 236a
Gagana, 317a
Gaganagarbha, 390a
Gaganaprek§ana, 225a
Gaja, 224b, 39bb
Gajapati, 391a
Gajasir^a, 224b
Gamini, 224b
Gana, 225a
Ganapafci, 295a, 428b
Gandaki, 102a
Gandha, 318b, 342b
Gandhahasti, 319b, 342a
Gandhakuti, 319a, 342b, 484b
Gandhamadana, 49a, 290b, 319a, 341b, 348b
Gandhamadanamala, 342b
Gandhara, 54a, 342a
Gandliaraja, 44b, 319b
Gandhari, 342b
Gandharva, 41a, 319b, 341b, 345b, 438b
Gandharvakayikas, 341b
Gandba-vyuha, 256b, 342a
Ganendra, 105 b
Ganesa, 3()7b, 428b, 487a
Ganga, 302a, 356a, 478b
Gaiigadatta, 302a
Gangadevi, 302a
Gangadvara, 478b
Ganga-nadl-valuka, 302a
Garbha, 312a, 484a
Garbhadbatu, 312a, 352b
Garbhako^adhatu, 90b, 312a, 371b
Gardabha, 428b
Garimaa, 89b
Garjita, 418b
Garuda, 41a, 283b, 315b, 336b, 372b
Gata, 225a
Gatayab, 323a
Gatba, 225a
Gatba, 19b, 44a, 225a, 342a, 418b, 441b,
450a
Gati, 57a, 372b
Ganri, 12a
Gautama, 225b, 368a, 466a, 482b
Gautama-dbarmajnana, 466a
Gautama-prajjaaruci, 466a
Gautama-sangba-deva, 466a
Gautami, 368av 433a, 466a
Gavampati, 163a, 224b, 336b, 433a
Gaya, 199a, 224b, 480a
Gayaka^yapa, 224b, 316b
Gaya^ata, 22b, 224b
Gayasir^a, 153b, 391a
Geya, 19b, 44a, 225a, 311a, 317b, 458b
Geyam, 311a
Ghana, 34b, 225a, 342a, 463a
Gbanta, 407a, 483a
Gbola, 115b
Gbo?a, 182a, 236a, 466a
Gbo^ira, 231b, 250a, 466a
Gbo^iravana, 250a
Gbrana, 224b, 430b
Ghrana-vijnana, 40a
Ghranendriya, 22a
Gbrta, 479b
Gitamitra, 310b
Go, 162b
Gocara, 421b
Godana, 465b
Godaniya, 163a, 223b, 465b
Godavari, 326b
Godbanya, 465b
Gokalr, 465b
GokuJika, 216b, 470a
Gomati, 466a
Gomaya, 163a, 186a, 466a
Gomutra, 466a
Gopa, 160a, 231b, 465b
Gopala, 466a
Gopika, 465b
Gorajas, 163a
Gorocaiia, 312a, 466b
Goslr^a-candana, 163b
Gospnga, 163b, 465b
Govratika, 163 a
Grabh, 345a
Grab, 345a
Graha, 17a, 345a, 484a
Grantba, 225a
Grdhra, 204b, 299b, 336b
Grdbrakuta, n7a, 299b, 336b, 488b, 489a
Grba, 484a
Grhapati, 284a, 372b
Grbastha, 296a
Grl^ma, 146b
Guba, 408b
Guhyapati, 23a
Gunk, 131a, 187a, 241b, 355b, 422a, 432b,
440b, 483a
Gunabhadra, 89a, 242a, 402b
Giipak^etra, 422a
Gupamati, 466b
Gupanirde^a-^astra, lOOa
Gupaprabba, 466a
Gunarata, 261b, 333b
Gupavarman, 171a, 242a
Gunavrddhi, 217a, 242a
Gurjara, 466a
Gurupada, 470a
Hahadhara, 207 b
Habava, 36a, 207b, 252a, 280a, 289a, 421b
Haimaka, 223a
Haimavatab, 95a, 366b, 475a
Haldena{yasas), 22b, 486b
Halabala, 390b
Hariisa, 391a, 394a
Hamsa-samgbarama, 112a
Harali, 443b
Hari, 390b
Haridra, 252a
Harike^a, 390b
Haripa, 223a, 304a
Harita, 252a
Haritaki, 9a, 390b
Haritl, 23a, 193b, 204b, 252a, 341b, 390b
Harivarman, 48b, 214a, 324b, 390b
Har^avardbana, 163b, 304a
Hasta, 152b, 243b, 390b
Hasta, 22b
Hastigarta, 390b
Hastikaya, 171a, 391a
Hastin, 214a, 390b
498
Hataka, 252a
Hava, 161a
Haya, 223a
Hayagriva, 223a, 291a, 341a, 391a
Hayamukiia, 229b, 291a
Hemanta, 146b, 166a
Hetu, 119a, 205a, 223b, 359b, 392b, 440b,
475a
Hetupratyaya, 206a, 475a
Hetuvadapurva Stbavirah, 474b
Hetuvadinab, 429a
Hetuvidya, 205b, 475a
Hetuvidya-i^iistra, 205b
Hetu-viruddha, 206a
Hiina, 166a
Himalaya, 49a, 366b
Himatala, 252a
Himsa, 323b
Hina, 54a
Hinayana, 54a, 98b, 248b
Hingu, 449b
Hingula, 351a
Hiranya, 203b, 280b
Hirapya-parvata, 201a
Hiranyavati, 102a, 197b, 203b, 283b
Homa, 37b, 252a, 248a, 484b, 486b
Hora, 161b
Hrada, 391a
Hrd, 103b, 149b, 216a, 243a, 327a
Hrdaya, 103b, i49b, 216a, 218a, 311a, 327a,
341b
Hrib, 120a, b, 289b, 311a
Hubnva, 207b
Hum, 104b, 120a, b, 233b
Humkara, 233b
Huna, 90a, 149a, 312a
Icckantbka), 9b, 71a, 213b, 464b, 483a
Ik§ana, Ikgapi, 200b
Ik^vaku, 225b
Ik§vaku Virudhaka (or Vaidebaka), 4a,
i95b
Indra, 37b, 44a, 145a, 203b, 206a, b, 300b,
326b, 345a
Indrabkavana, 146b, 206b
Indraceta, 206a
Indradbanus, 300b
Indradlivaja, 96a, 206a, 300b
Indrahasta, 206b
Indraj ala, 300b
ludraketu, 206b
Indrapi, 12a, 145a
Indramla (-mukta), 96b, 206b, 300b,
436b
Indrai^ailaguba, 117a, 206b, 300b
Indravadana, 146b, 206b
Indravati, 206b
Indriya, 22a, 400a
Indu, 146b, 203b, 278b
Invaka, 22b
Iravati, 201a
Irina-parvata, 201a
Ir§ya, 398b
Ir^yapandaka, 123b, 201a, 254a, 337b
Tsa, 201a
I^adhara, 17b, 201a, 303a
fena, 37b, 201a
T^anapura, 201b
l4ani, 201b
I^ika, 201a
I^ifcva, 89b
r^vara, 89b, 94a, 201a, 218b
I^varadeva, 218b
Ttivrttaka, 8a, 19b, 44a, 189a, 201a
Ityukta, 19b, 189a, 201a
Jadata, 338b
Jagal, 270a
Jainas, 184a, 336b, 463b
Jala, 463b
Jala, 427a
Jalacandra, 159b
Jaladbara-garjita-gho^a, eic., 394a
Jalambara, 160a
Jalaudhara, 338b, 384b, 463b
Jalavahana, 160a
Jaliniprabbakumara, 202b
Jamadagni, 377a
Jambbala, Jambhira, 313a
Jambu, 223b, 452a, 481b
Jambu, 481a
Jambudvipa, 85a, 178a, 298b, 445b, 449b,
452a, 481b
Jambunada (suvarna), 452a, 481b
Janiman, 166a
Janma-marana, 466b
Jantu, 466b
JarS., 218a
Jaramarana, 218a
JarayuQ’aj, 178b, 463b
Jataka, 19b, 44a, 190a, 276a, 463b
Jatakamala, 276a
J atarupa-rajata-patiggabana veramam,
50b ^
J atampa-rajata-pratigrahanad vairamani
(virati), 107a
Jati, 166a, 195b, 463b
J ati J ara , 463b
Jatimdhara, 302b
Jatipandaka, 337b
Jati^ena, 166a, 463b
Java, 366a
Jaya, 113b, 463b
Jayagupta, 463b
Jayanta, 463b
Jayapura, 463b
Jayasena, 64b, 463b
Jayata, 22b, 463b
Jayendxa, 463b
Jeta, 169a, 310b, 334b, 367b
Jeta, 311a
Jetavaniyab, 56a, 166a, 169a, 250b
Jetiyasailab, 169a
Jety, 311a
Jetyvana, 169a
Jhapita, 162a, 246b, 311b, 363a
Jihva, 220a, 326a
Jihvavijnana, 40a
Jihvendriya, 22a
Jina, 86b, 246a, 336b, 366a, 367b, 376a
Jinabandbu, 246a
Jinamitra, 367b
Jinaputra, 246a, 399a
Jinatrafca, 246a
Jinayaias, 396a
Jiva, 308a, 336b, 422a
Jivajiva(ka), 203a, 252b, 326b
Jivaka, 308a, 326b, 336b
Jivakabrada, 329b
Jivamjiva. 203a, 252b
Jivita, 252b, 422a
Jivxtakara, 326b
Jivitendriya, 22a
Jnana, 51b, 313a, 374b, 375a, 433a
Jnanabbadra, 94b
Jnanacandra, 375a, 433b
Jfianagupta, 90a, 463b
Jnanakara, 293b, 375b
Jnanakaya, 375b
Jnanaprabha, 374b
J uana-prasthana-^atpadabhidbarma, 1 38b
Jnapaya^as, 463b
Jnapticaturtjhin, 13a
Jfiaptidvitiya karmavacana, 197b
Jnataka, 186a
Jflati, 185b, 313a, 463b
Jiiaty, 248a
Jiieya, 426b
Jvala, 33a, 463b
Jyai§tba, 147a
Jye^tiia, 22b, 365a
Jye§tbagbm, 22b
Jyotirasa, 327b
Jyoti^a, 138b, 304a, 409a
Jyoti^ka, 304a, 327b, 448a
Jyoti^prabha, 202a
Kaca, 315b
Kacalindikaka, Kacilindi, 317a
Kacamapi, 317a
Kaccha, '229b
Kadamba, 315b
Kajangala, 442b
Kajingbara, 442b
Kajughira, 442b
Kaka, Kakala, 317a
Kakaruta, 317a
Kak§a, 299b
Kakuda Katyayana, 134b, i84a, 316b
Kala, 31 6a
Km, 316a, 326a, 395b, 424a
Kalaka, 224b, 316a
Kalala, 34b, 323a, 424b, 442a
Kalandaka, 317a, 442b
Kalapinaka, 316a
Kalaratri, 395b
Kaluga, 442a
Kala^oka, 291a
Kalasutra, 35a, 207b, 236b, 395b
Kalavinka, 167b, 210a, 236a, 31 7a, 453b,
466a
Kali, 314b, 424a
Kali, 97a
Kalika, 315b
KaHnga, 442b
Kalmgaraja, 315a
Kaliraja, 315a, 424a, 441b, 489b
Kaliyaka, 315b
Kalma^apada, 147a
Kalodayin, 137b, 316a
Kalpa, 5a, 138b, 232a, 237b, 431b
Kalpa-kalpayati, 233a
Kalpataru, 232b
Kalyanamitra, 368b
Kama, 315a, 355a, 400b
Kama-bhava-dr^ti-avidya, 355b
Kamadhatu, 63b, 70b, 315a, 355b, 356a
Xvamala, 315a
Kamalanka, 315a
Kamarapa, 229b, 315a
Kambala, 373b, 376b, 487b
Kamboja, 195b, 362b
Kampa, 446a
Kampilla, 233a, 283b
Kapabbuj, 442a, 463a
Kanada, 58b, 305b, 367b, 442a, 443b, 463a
Kapadeva, 22b, 22oa, 317a, 373a
Kanaka, 315a, 442a
Kanakamuni, lOb, 261b
Kancana, 103 b
Kancana-mala., 81a
Kancipum, SOla
Kanika, 315a
Kani^ka, 122b,, 157a, 3l6b, 339a '
Kankara, 462a
Kaptbaka{-a£^varaia), 284a, 301 a, 407a
Kanyakubja, 91b, 213a, 442b
Kanya-ratna, 477a
Kapala, 232b, 485b
Kapalikas, 316a, 485b
Kaparda, 232a
Kapila, 58b, 232a, 315b, 323b
Kapilavafetu, 46a, 166a, 224l>, 232b, 3I5b,
482a, b
499
.Kapimala,. 22b, 315b
Kapinjala 317a .
KapisS, 31b, 200b, 211b, 316a
Kapittba, 232a
Kapotaka, 315a, 464a
Kapotaka-samgbarama, 464a
Kapotana, 232a ,■
Kappbipa, 231b, 233a
Kara, 152b ■
Kara(ka), 317a
Karala, 316a .
Karapa, 224b
Kampahetu, 133 b
■' Karanda, 210a, 316a
Karanda - vepuvana, Veniivana, 91a,
217b, 3i7a, 464a,.' ; *' '
Karavlka, 223b.
Karavira, 316a, 426b
,Karma,,.221b,, 224b, 398b, 403a, 412b, 442,
■_^'461b, '
'Ka.rmab!ja,, 404a ' ■
Karmadflna, 74a, 275a, 350b, 427b, 442a
Karinadhiirajj'a, 139a '
Karma- jiiUna-mudra, 176b
Karma-mara, 404b
.Karmaii, v. Karma, 398b
Karmastbana, 404b
Karmavajra, 120b '
Kar, mil varana, 404b
Karmikab, 303b
Karpasuvarpa, 157a, 442a
Karpasa, 232b
Karpura, 232a, 442a
Kar§a, Kar^apa, 315a
Kar§anlya, 315b
Kar§apapa, 315a, 441b
Kartr, 224b
Kartrkarapa (-e), 35a
Karttika-masa, 147a, 316a, 424a
Karttikeya, 12a
Karupa, 178a, 315b, 371b
Ka4a, 167b, 315a
Kas^aprtra, 351a
Ka^aya, 245a, 316a, 342b, 363b, 471a, 475b,
448a
KS^aya, t?, Ka$aya, 76a, 80a, 122a
Ka4i, 46a, 315a
Ka4m!ra, 157a, 222b, 232b, 426b, 316a
Ka§tha, 157b
KawSturi, 191a
Ka^yapa, 316b, 456a, 460a
Ka^yapa-dhatu, 437b
Ka,4yapa Mataiiga, 171b, 198b, 316b, 438a,
483a
Ka4yapiyah, 3a, 215a, 304a, 316b
Kataputana, 315a, 442a
Kathina, 168a, 316a
Katyayana, 48b, 315b
Katikkiitikab, 09b, 321a, 470b
Kaumari, 12a
Kaiipdinya, 173b, 253a, 261b, 433a, 441b
Kaiirava, 34a
Kaxirakuiiakab, 64b
KaiisambI, 46a, 261b, 322a, 433a, 455a
Kauseya, 341a, 433a
Kausidya, 447a
Kausika, 433a, 451b
Kaii?thila, 89b, 261a
Kaya, 224b, 245a.,
Kay a vij liana, 40a, 246a
Kayendriya, 22a, 245b
Kekaya, 205a
Kelikila, 304a, 454a
Kesakambala, 336a
Kesara, 314b, 470a
Ke^inT, 209b
Ketii, I8a, 314b, 431b
Ketumati, 49a
Keyura, 204b, 336a
Kha, 389b
Khad, 442a
Khadaniya, 224a, 30Sb
Khadga, 223b, 376b, 424a, 42ab
Khadga-vi?apa, 424a
K}iadira(ka), 17b, 223b, 392a, 424a, 426b,
442a
Khakkhara, 368a, 418b, 451b
Khapda, 407a, 463a
Khanga, 426b
Kbapu^pa, 278a
Khara, Khara, 223b, 224a, 409b
Kharadlya, 224b
Kharakaptha, 224a
Kbari, 223b
Kharjura, 377a
Kbaro?tha, 327b, 490b
Kharo?thT, 133a
KJbta^a, 426b
Khataka, 223b
Khatva, 223b
Khela, 458b
Kbe^a, 299a
Khuddakagama, 257a
Kilasa, 304a
Kiriikara, 104b, 310b, 425b
Kiih.4uka, 425b, 491a
Kinnara, 41a, 44a, 342b, 427a
Kirata, 461b
Kle^a, 26b, 214a, 241b, 249a, 371a, b, 406a,
453a
Kdi§ta-mano-vijnana, 40a, 362a
Kokda, 210a, 261b, 317a, 419b, 466a
Kolita, 199a, 261a
Konkapapura, 325b
Konyodha, 325b
Kosa, 48b, 256a, 322a
Kosala, 186a, 233a, 341a, 433a
Kosambi, 186a
Koti, 152b, 261a, 322a
Kovidara, 262a, 321b
Krakuccbanda, 10b, 321b, 261b
Krlda, 458b
Krodba, 49b, 439b
Kro4a, 92b, 197b, 261b, 304a, 322a
Krpa, 371b
Krsara, 315a
Kr9pa, 248a, 339a, 395b, 435a
Kr§napak§a, 198a, 395b
Kr§papura, 148b, 435a
Kpta, 205a, 339a
Krttika, 22b
Krfcya, 204b, 339a
Krtyanu^tbana-juana, 120a
K§ama, 82a, 478a
K^amayati, 478a
K?apa, 4a, 6a, 250b, 258b, 394b
K^anti, 65a, 237a, 484a
K^antyr^i, 237b, 441b, 484a
K^arapaniya, 324a, 489a
K^atriya, 91b, 174a, 250b
K§auma, 338b, 428a, 478a
K^aya, 80b
K§ema, 250b
K^emadar^in, 293b
K9etra, 222b, 250b, 31Ia, 324a
K?ma^rava, 327b
K§ira, 115 b
K^irinika, 324a
K$itigarbha, 202b, 208b, 287b
K^udra, 253a
K^udrakagama, 129a
K^ndrapanthaka, 253a
K^uma, 428a
Kubera ~ Kuvera, 232a, 306a, 321a
Kubba, 188a, 242a, 461b
Kubbana, 461b
Kudika, 314b
Knkkulikas, 470a
Kukkura, Kuknra, 260a
Knkkuravratika, 163a
Kukkuta, 243a, 321a, 334a, 470a
Kukkuta-arama, 257a, 470a
Kukkntapadagiri, 257a, 470b
Kukkutelvara, 334a, 470a
Kukkutikas, 470b
Knla, 321b
Kula, 257a, 321b
Kulanatha, 333b
Kulapati, 257a, 316a, 321b, 323b
Kulika, 261a
bklnlni/a, 257a
Kumara, 98a, 184b, 261a, 321b, 384a, 419b
Kumara-bbuta, 419b
Kumarajiva, 76b, 220a, 235a, 419b, 455b,
472a
Kumaraka(deva), 261a, 419b
Kumaralabdba (or -lata), 176b, 419b
KumararEja, 143a
Kumarata, 22b, 419b
Kumarayana, 419b
Kumbba, 465b
Kumbhapda, 103b, 204b, 419b
Kumbhlra, 44a, 232a, 283b, 321b, 324a,
483b
Kumuda, 181a, 261a, 443a
Kumuda-pati, 156a
Kupala, 81a, 261b, 419b, 466a
Kunda, 314b
Kupda, 233b, 314b
Kupdalin, 314b
Kundali-raja, 120a
Kundi, 314b
Kundika, 233b, 314b, 448b, 477b
Kunduruka, 248a, 467a
Kunjara, 81a, 103b
Kunkuma, 363a, 491b
Kuntj, 52b, 234a, 362a
Knpana, 419b
Kuranta, 322a
Kuravab, 34a, 334a
Kuril, 261a
Kurudvipa, 321b
Ku^a, 254a
Kusagrapiira, 57a, 204b, 334a
Kupala, 368b
Ku4ala-mula, 369a
Kui^igramaka, 101b
Kiisika, 433a
Ku^inagara, 17a, 101b, 192a, 243a, 261a,
46a
Kustana, 81a, 466b
Ku^ula, 322a, 465b
Kusuma, 261b, 304a, 322a, 387a
Kusumamala, 322a, 388a
Kusumapiira, 261b, 388a
Kusumavatl, 322a
Kusumbha, 322a
Kut^J-danti, 52b, 213a
Kutangaka, 261a
Kutasalmali, 261a
Kuvera ~ Kubera, 306a, 321a, 339a
Kuveradeva, 63a
Lada, 471b
Laddiika, 486a
Laghiman, 89b
Laghu, 488a
Laguda, 279b
' Lak?a, 75b, 308a
Lak^a, 343a
Lak^ana, 309b, 486a
Lak^apa-vyanjana, 309b
Lak§mi, 23a, 204b, 318a, 411b
S:
Lalita-vistara, 155a, 482b
Lamba, 52b, 467a
Lambana, 274b, 320a, 484a
LambiuT, 371a
Lampa(ka), 459a
Langala, 408b
Lanka, 402b, 470b, 471b
S
Lata, I68a, 436b, 471b
Latarka, 317b
Lankika, 164a
Laya, 184a, 472a, b
Lavini, 371a
Lekha, 475a
Lik?a, 9a, 468b
Limbini, 371a
Linga, 196b
Lobha, 400a, 423b
Locana, 77b, 279b, 471a
Loha, 414a
Lobita{ka), 337b, 414a
Lohita-mukti, 448b
Loka, 164b, 414a
Lokageya, 414a
Lokajyestha, 164b, 414a
Lokanatha, 164b, 414a, 485a
Lokantarika, 208a, 254b, 474b
l^okapala, 76a, 484b
Lokavid, 62b, 165a, 224b, 275a, 414a
Lokaviruddha, 166a
Lokayatika, 165a, 414a
Me^arafraja), 164b, 438b, 449a, 485a
Lokottara-vadinali, 95a, 166b aaqu
Lumbini, 69b, 263b, 37ia ’
Madana, 192a
Madbava, 436a
Madhu, 435a
Madhugola, 367b
Madhuka, 191b
Maittura, 3Hb, 435a
Madhya, 110a, 192b
Madhyadesa, 110b, 192a
ss'firfufjiT'b
mS- 381b, Wa
Madhyanta-vibhaga-^tora, 112a
Madhyantika, 31b, H7b, 191b
Madya, 192b, 340b
Magadha, 148b, 204b, 229b, 436a
MagadhI prakrit, 148b, 467a
Magha, 363a
Magha, 22b, 363a, 434b
Magha, 147a, 435a
Maha, 83a, 436b
Mahabharata, 153a, 232a
293b, 378a
^^^^^^yfa-jnanabhibhu, 96a
Mahabhuta, 173a
Mababrahma, .. Brabma, 68b, 918. I79a.
Mahacakravala, 96a
Maha-oina, I52b
Mahacittasattva, 437b
Mahacundl, Sob
Mahadeva, 87a, 437a
Mahadevi, 437a
Mahadignaga, 86b
Mahagautami, 436b
Maha-jnana-mudra, 176b
Mahakala, 97a, 395b, 437b
Mahakalpa, 85b
Mahakapphxna, 85b
Mahakaruiia, 88a
Mahaka^a-puiidarlka sufcra, 88a
Mahakasyapa, 22b, 48a, 316b, 437b, 444a
Mahaka^yapiyab, 419b
Mahakatyampntra, 315b
Mahakatyayana, 96a, 315b, 437b
Mahakau^thila, 89b, 436b
Mahakaya, 95b
Mahallakas, 437a
Mahamahe^vara, 220b
Mahamandara(va), Mandara(va), 436b
Mahamanju.9aka, 95b, 436b
Mahamati, 89a, 91a, 341a
Mahamandgalyayana, 93a, 199a, 286b 437a
Mahamaya, 228a, 436b -wo, 457a
Mahamucilinda, 199a, 437a
Mahamuni, 216b
Mahanada, 363a
Mahanaga, 247a, 437b
Mahanagna, 437b
Mahanama-Kulika, 121b 437h
Mahaniia, 96b, 436b
Mahapadma, see also Padma, 207b, 437b
“sraa " * «'>•
Mahaprajfiaparamita^astra, 182a
Mahapratibhana, 91a
Mahapurna, 92b
Maharaja, 93a, 437a
Mahara^tra, 436b
Maharatnakuta-sutra, 87b *
Maharawava, 86a, 95a, 207b
Mabarddhiprapta, 211a
Maharo?ana, 437a
Mahargi, 85a
Maharupa, 91a, 96a
Mahasaihbhava, 89a
Mahasammata, 83a
Mahasamnipata, 96b
Mahasamudbra-sagara, 92b
Mahasahgha, 95a
Mahasaftgha-nikaya, S9a, 363a, 436b
Mahasanghata-sutra, 96b
Mah&attva, 87a, 389b, 398b. 437b
Mahasattva-kumara-raja, 437b
Mahasatya-nirgrantha, 95a
Maha^ramana, 92a
Maha^n, 204b
Mahasthama, 85b
Mahasthavira, 56a
Mahatantra (dharani), 89b, 437a
Mahatapana, 92b, 4ok
Mahatejas, 87a
Mahavadin, 95a
Mahavaipulya, 89b, 90a
Mahavana-sanghMma, 91a
Mahavihara, 87b, 437a
Mahaviharavasinali, 56a, 166a 437a
a ayana-sampangraha-sastra, 256b, 483a
Mabfiyana-sraddhotpada-aastra, 84b 340b
Mahendra, 87b, 203b 435a 43%i ^
MabendrI, 87b ’
Mahendri, 12a
Mahesvarapura, 486b
Maheiivari, 435a
MaM, 38a
Mahiman, 89b
^43S^457a ^ISa,
MaM&ak^ikaya - paflca - vargayinaya,
Mahopaya, 89b
•>==..
Maitri, 178a
Maitribala-raja, 399b
Maitrimanas, 241a
Makara, 97a, 211a, 436a, 476b
Makutadant], 52b
Maia, 299b
Mala, 430b, 436a
Maladhan, 52b, 303b
n Y'J^usanatithana veramam, 50a
Ma akuta, 192a, 335a ’
Malakutadantr, 213a
Malasa, 335a
Malava, 298a, 436b
Malaya, 192a, 430b, 435a, 436a
Ma aya-gm, 298a
Malla, 192a
Mallika, 191a, 435a
Malya^ri, 191a, 368a, 435a
Mama, 430b
Mamakara, 449a
Mamakl, Mamukbz, 212b, 430b
Maiiisa, 218a, 435a
Mamsabhak?ana, 2i8a
Mamsacak^as, 218a
Mana, 423b
Manab, 192a
Manaindriwi, 22a
Manas, 149b, 192a, 400a
Manasa, 438a
Manatimana, 239a
Manatta, 437b
Mana vaka, 234b, 436a
Mapda, 425a
Mandaka, 424b
Masala, 250a, 352b, 353a
Mahgala, 422b
Mapiskandhanaga, 435b
Mafiju, 234a, 425a
Manjudeva, 153a
Manjugbosa, 153a
Mafijunatha, lo3a
Mafijusaka, 95b, 101a, 352b, 436b
Sscs;
Manodhatii, 400b
Manojna, 435b
Manojnaghosa, 335a
ManojnaiSabdabhjgarjita, 102b ^36a
Manojnasvara, 19Ib ' ^
Manomaya, 435b
501
Manoratha, 192a, 211a, 435b
Manorhita, 22b, 192a, 435b
Manovijnana, 40a, 400b, 473b
Mantra, 80a, 252b, 256b, 333a, 335b, 352b
Mann, 152b
Manuka, 435b
Mann?a-krtya, 31b
Manu^ya, 31b, 191b, 213b, 214a, 435b
Manu§ya-gati, 138b
Manu^i-Biiddba, 63b
Mara, 485b
Mara-dbyana, 486a
Marakata, 192a, 436a
Marakayikas, 486b
Mara^^a, 191a, 216a
Mardala, 216b
Marga, 37b, 182a, 191a, 415b, 416b, 417a
Marga^ir$a (or 4iras), 147a. 191a
Marica, 192a
Marici, 23a, 405a, 435a
Markata, 437b, 478b
Markata-hrada, 192a
Marmacchid, 465a
Marman, 191b
Ma§a, 245a, 430b, 449a
Maskari-Go4aliputra, 184a, 191a
Maskarin, 134b
Masura-Sangharama, 245a, 435b
Mata, 449a
Mat anga, 438a, 483b
Matanga-aranyaka, 291b, 436a
Matangi, 438a
Mathava, 436a
Mathura, 46a, 335a, 430b, 435a
Mati, 191b, 213b, 435b
Matipnra, v, Mathava, 148b, 335a
Matisiinha, 19lb
Matr, 12a, 193b, 435a, b, 449a
Matrata, 344a
Matpgrama, 193b
Matrka, 190a, 193b, 221b, 228a, 299a, 435b
Matsara, 191b, 423b
Matsya, 366b, 367b
Matta, 262a
Matutacandi, 395b
Maudgallputra, 199a, 241b
Maudgalyayana, 48a, 199a, 241b, 286b,
350b, 400b
Maurya, 148b
Maya, 339b
Maya, 228a, 379b, 430b, 437b, 482b, 149a
Mayadr^ti, 241b
Mayura, 148b, 436a
MayUraraja, 23a
Megha, 394a, 456b
Megha-dundubhi-^vara-raja, 394a
Meghasvara, 96a
Meghasvara-raja, 96a, 394a
Meka, 457a
Mekhala, 457a
Mem, 457a
Merudhvaja, 394b
Merukalpa, 96a, 394b
Merukuta, 96a, 394b
Micchaka, 22b, 373a, 457a
Middha, 408a
Mihira, 44a
Mihirakula, 90a, 149a, 486b
Mikkaka, 457a
Milinda, 457a
Milindapahha, 247b, 455b
MTmarhsa, 301a
Mimamsa-rddhi-padab, 174a
Mi^rakavana, 18 la
Mithya, 126b, 210a
Mithyamana, 246b
Miti, 457a
Mitra^anta, 457a
Mleccha, 251b, 428b, 443a, 457a
Moca, 313a
Moggaliputta Tissa, 117b
Moha, 241b, 364b, 371b, 400a, 432b, 468b
Mok§a, 157b, 412b
Mok§adeva, 157b, 194b, 413a
Mok^agupta, 157b
Mok^ala, 378a
Mok^a-maha-pari^ad, 90a, 338a
Mongali, 245a, 422b, 435b
Mydanga, 216b
Mydu, 60b, 241b
Myga, 367a, 428b
Mygadava, 166a, 367a, 428b
Mrganandi, 140b
Mrgahka, 156a
Myga-raja, 428b
Mrga4iras, 22b
Mygasthapana, 428b
Myta, 216a
Myta-manu^ya, 193b
Mytyu, 241b
Mncilinda, 153a, 199a, 216b, 437a
Mucira, 157a
Mudga, 199a
Mudgalaputra, 159a
Mudgara, 199a
Mudha, 399b, 408a
Mudita, 178a
Mudra, 89b, 157b, 193b, 203a, 299b, 391b,
432b
Muhurta, 216b, 436a
Mukha, 82a, 199a
Mukhaproiichana, 157b
Mukta, 199a, 206b
Mukti, 157b, 412b
Muia, 22b, 327a, 432b
Muiabarhani, 22b
Mulagrantha, 189b
Mulasarvastivadab, 3a, 215a, 432b
Mulasthanapura, 313a
Muni, 153a, 216b, 313a, 482b
Muni^ri, 216b
Murdhabhi^ikta, 483b
Mtirdhajata, 154a
Mu§a, 419b
Musala, 184b
Musalagarbha, 384a
Musaragalva, 12a, 216b, 384a, 435a
MusavadaveramanT, 50a
Nacca-glta-vadita-visukadassanaveramani,
50b
Nada, 226a
Nada, Nadi, 186b, 247a, b
Nadi-kafyapa, 216b, 247b, 316b, 350a
Naga, 323a
Naga, 247a, 390b, 454b
Nagakanya, 454b
Nagakro^ana, 247a
Nagapu^pa, 455a
Nagara, 247b, 486a
Nagarahara, 247b, 486a
Nagaraja, 455a
Nagarjuna, 22b, 176b, 2I4a, 225a, 243b,
247a, 287b, 333a, 373a, 391b, 454a
N%asena, 247b, 455b
Nagavajra, 184b
Nagna, 450a
Naihsargikab payattikab, 27a
Naibsargika-praya^cittika, 185b
Nairanjana, 185b, 197b, 236b, 364b, 460b
Nairatmya, 379b
Naivasaminanasarhj nanayatana, 1 7a,
180a, 295a, 382a
Nak§atra, 22b, 348a, 396a
Nak§atra-natha, 156a
Nak§atra-raja-sankusumitabhijna, 348a
Nak^atra-raja-vikridita, 348a
Nak§atrata.ra-rajaditya, 155b
Nalmla, 450a
Nalanda, 206b, 247b, 303b
Namah, 248b, 298a, 336a
Namab sarva-tathagatebhyab, 95b
Namamatra, 344a
Nanian, 204a, 247b .
Namarupa, 204a
N^mo, 248b, 298a
Namo Amitabha, 55a
Nanda, 137b, 475a, 487a
Nanda, 457a
Nandanavana, 181a, 487a
Nanda Upananda, 475a
Nandi, 415a
Nandika, 198b, 475a
Nandikavarta, Nan dyavarta, 475a
Nara, 248a
Naradhara, 248a
Naraka, S5a, 207b, 248a, 350a
Naraka, 350a
Narakagati, 15a
Naramanava, 248a
Nara-nari, 248a
Narasanigharama, 31b
Narayana, 91b, 184b, 204b, 248a
Narayanadeva, 248a
Narendraya^as, 88b, 248b
Narikela,'247b
Narikeladvipa, 247b
Narmada, 311b
Narya, 248a
Nata, 102b, 247b, 248a
Natya-gita-vaditra-visukadar^anad
vairamani (virati), 107a, also see
Sik§apada, 60a
Nava, Navan, 15b, 247b
Navadevakula, 336a
Navagraha, 18a
Navanlta, 115b
Navamalika, 247b
Navasahgharama, 336a
Naya, Naya, 248a, 323a
Nayaka, 143b, 447a
Nayuta, 247b, 299b
Nemimdhara, 17b, 1 85a, 303a
Nemindhara, 49a
Nepala, 185b
Nidana, 44a, 186a, 359b
Nidana-matrka, 186a
Nidhapana, 329a
Nidhi, 185a
Nigamana, 119a
Niia, 185b, 294a
Niladanda, 50a
Nilanetra, 146b
Nilapita, 185b
Nila-udumbara, 185b
Nila-utpala, 265b
Nilavajra, 185b
Nilotpala, 185b, 207b
Nimba, 385b
Nimindhara, 185a
Nimitta, 309b
Nirabhasa, 379a, 381b
Nirarbuda, 36a, 184b, 207b
Niraya, 207b, 253b, 265b
Nirdahana, 329a
Nirdej^a (-e), 35a
Nirgrantha, 134b, 185b, 428b, 475b
Nirgranthajnatiputra, 184a, 185b
Nirgranthaputra, 185h
Nirlak§ana-buddha, 381b
Nirmana, 457b
Nirmanabuddha, 141a, 226a
Nirmanakaya, 63b, 77b, 142b, 269a, 381a,
457b, 458a, 488a
t2
502
Nirmanarati, 142a, 185a, 356a
Nirodlia, 182a, 185a, 405a, 406a
Nirrti, 37b, 266b, 328a
Nirukta, 138b
Nirukti, 178a
Nirupadbi^e^a-nirvana, 215b
Nirvana, 228b, 25Ga, 265b, 274b, 328a,
377b, 380b, 405a, 413a, 475b
Nirvana-Biiddba, 63b, 328b
Nirvanadbatii, 329a
Nirvana sntra, 229a, 274b, 328b, 329a, 349a
Nirvikalpa, 378a
Ni§ad, Ni^appa, 234a
Ni^akara, 156a
Ni^idana, 185a, 234a
Ni^kala, lS5b, 329b
Ni?kantaka, 185a
Ni?tapana, 377a
Ni.?fcya, 22b
Ni^yanda, 385a
Ni§yanda-pbala, 361b
Nitya, 349a
Nityaparivptta, 96a
Nivartana-stupa, 166a
Nivasana, 185b, 328b, 412a
Nivytti, 405a
Niyama, 184b
Niyanti, Niyantp, 185a
Nysimlia, 32a
Nyagrodha, 185a, 450a
Nyaya, 199a, 245a, 367b, 443b
Nyaya-dvara-taraka-j^astra, 205b
Nyaya-prave^a, 205b
Om, 330b, 343b
Oih mani padme hum, 134b, 191b, 344a,
387a
Pada, 24a, 267b, 418b
Padakaya, 169a
Padma, 36a, 204b, 207b, 267b, 311b, 387a,
41Sa, 443a
Padmantaka, 50a
Padmapani, 267b, 344a, 443a
Padmaprabha, 279a, 387a
Padmaraga, 418a
Padmaratna, 486b
Padmasana, 443a
Padmasambhava, 80b
Padma^ri, 388a
Padmavimana, 443a
Padma-vr^abha-vikramin, 345a
Padmottara, 327a
Pajra, 44b
Pakhanda, 417b
Pak§a, 368a
Pak^apandaka, 123b, 337b, 368a
Pala, 418a
Pala, 346b
Palada, 418a
Palai^a, 266b
Pam^upata, 398a
Pana, 266a
Panasa, 168b, 267b
Panatipata veramaiil, 50a •
Panca, 112b, 338a
Paiica baiani, Ola, 114b, 346b
Pancabhijha(na), nOa, 1 23a, 338a
Pancabhojaniya, 121a, 168b
Pancada^a, 44b
Panca-dharma, 121b
Pahca-dharmakaya, 114a
Paneadvara-dhyana-sutra-maharfcha-
dharma, 200a
Panca-gavya, 122a
Paiica indryani, 61a, 121a, 230b
Pailcakhadaniya, 16Sb
Pahca-kle^a, 129a
Pancala, 46a
Panca-nada, 307b
Pailcanantarya, 128a
Panca-pari§ad, 338a
Panca phalani, 361b
Pahcapitaka, 408b
Pancara§tra, 168b
Pahcasaptati, 11a
Panca^ata, 122b
Pafica-sattra, 168b
Pahca^ikha, 129b
Pahca-sila, 129a
Pahcaskandha, 139a, 398b
Panca tanmatra^i, 116a
Panca- vaxgika pari^ad, 338a, 382b
Panca- var^ika, 338a
Panca- veramaijl, 118b
Pahca-vidya, 119b
Pancendriyani, 121a
Pancika, 168b, 374a
Papdaka, 123b, 168b, 337b, 395b, 407a
Pandaka, 337b
Pandaravasini, 93a, 168b, 198b, 223a
Papdu, 424a
Pani,152b
Panila, 266a
Panini, 265b
Pahjara, 168b
Panthaka, 168b, 424a
Papakarin, 345b
Papiyan, Paplyas, 125b, 266a, 485b
Para, 257b
Paracitta-jhana, 123 a, 165b
Paraga, 266b
Parahita, 230b
Parajika, 51a, *53a, 266b, 440a
Paraka, 266b
Parama, 418a
Parama-bodhi, 418a
Paramartha, 26ib, 267a, 333b, 339b, 340b,
466b
Pararaartha-satya, 30a, 367b
Paramita, 51b, 250b, 267a, 301a, 358a
Paramiti, 337a, 403a
Paranirmita-va^avartin, 38b, 165b, 266b,
347a, 356a, 485b
Parasi, 266a
Parasmai(pada), 15b, 337a
Paravata, 267a, 464a
Pari, 265b
Pariecheda, 324a
Paricitra, 265b
Parijata, 145b, 345b
Parijataka, 345b
Parijnana, 20b, 40a, 473b
Parikalpana, 139b
Parikalpita, 371a
Parikara, 265b
Parinama, 469a
Paripamana, 205a
Parinirvapa, 265b, 337a, 379a, 396b
Parisravana, 418b, 483b
Parisuddhi, 357a
ParTttabha, 148b, 179a, 220b, 399a
Parittabhas, 148b
Paritta^ubha, 148b, 179a, 220b
Parivasa, 265b
Parivrajaka, 337a, 471b
Pariyatra, 267b
Parna, 411b
Pariva, 22b, 266a
Par^vika, 22b
Paru§akavana, 181a, 266a
Par vata, 417b
P&vati, 406a
Paryahka-bandha, 386b
Paryayana, 266b
Pai^a, 434b, 466b
Pa^akamala, 418a ■
Pa?an4a, 4l7b
Pa^cima, 222b ,
Pa^ii, 266a
PMupata, 267a, 398a, 434b ,,
Paaupati, 471a
Pata, 417b
Pataka, 265b, '43ib, 465a
Pataka, 267b
Patala, 241b
Patali, 265b
Pataliputra (Patna), 46a, 265b, 304a, 388a,
417 b
Patanjali, 407b
Pa^ava, 230b
Patha(ka), 323a
Pati, 266a
Patm, 449b
Patra, 136a, 417b, 418a, 457b., ,
Pattala, 374b
Pattikflya, 17Ia
Pattra, 209b, 245a, 353a, 411b
Patu, 230b
Panlkasa, 412a
Pan?a, 147a, 186b, 369b
Pau§amasa, 477a
Pau§tika, 123b, 412a, 484b
Pava, 192a, 266a
Payas, 267a, 346b
Pell, 34b, 449b
Pe^a (Pitaka), 257b
Phala, 264a, 430a
Phalalas, 346b
Phalgu, 165b
Phalguna, 147a, 429b
Phalgiinainasa, 169a
Phanita, 429b
Pilindavatsa, 361a
Pilustogin, 159a, 390b
Piijda, 304b
Pindada, 429a
Pindala, 429a
Pin^apata, 140b
Pin^to, 429a
PiTidola(-bharadvaja), 173b, 429a
Pihgala, 184b, 193b, 429a
Pipila(ka), 462a
Pippala, 251b, 266a, 361a, 388b, 408a, 429a
Pilaca, 94a, 307a, 361a, 462a
Pi^aca-malie^vara, 94a
Pi^aci, 307a
Pitaka, also see Tripitaka 29b, 188b, 257b,
262a, 305a
Pitaka-ko4a, 159a
Pitasila, 462a
Pitr, 162b, 251b
Po§a, 446a
Po§adha, 139 b, 187a
Potala, 4b, 186b, 187b, 374b, 412a, 478a,
489b
Potalaka, 478a
Potaraka, 374b, 412a
Prabala, 308b
Prabha, 202a
Prabhakara, 47b, 267a
Prabhakaramitra, 84b, 267a, b
Prabhapala, 484b
Prabiiasa, 280b, 347b
Prabhava, 299b
PrabhavatJ, 267a
Prabhu, 267a, 418a
Prabhu, 130b, 267a
Prabhilta, 471b
Prabhutaratna, 52b, 209a, 384a, 418a
Pradak^ina, 169a, 371a, 418a
Pradhana, 218b, 258b, 367b
Pradhanalura, 297b
Pragbodhi, 297a, 418b
603
Prajapati, 267b. 418a, 482b
Prajna, 387b
Prajfia, 97b, lOoa, 337b, 374b, 375a, 433a,
476b
Prajnabala, 114b, 433a
Prajna-bodbisattva, 338a
Prajilagnpta, 338a
Prajnakuta, 375b
Prajila-paramita (siitra), 84b, 215a, 228a,
262b, 275b, 337b, 338a, 374b, 482a
Frajfiapti, 59a, 342b
Prajnapti-;§astra, 429a
Prajnapti-vadinab, 96a, 429a.
Prajnatara, 22b, 337b
Prajfiendriya., 22a
Prakamya, 89b
Prakara, 266b ’
Prakarana, 417b
Prakrti, 2l8b, 258b, 417b
Pramaija, 359b, 392b
Pramiti, 337a ,
Pramudita, 47b, 487a
Prana, 338b
Pranatipatad Tairamani (virati), see also
Sik?apada, 107b
Pranidhana, 51b, 476a
Pranihita,, 476a
Prapyamula4astra-tika, 76b, Ilia, 182a
Prap, 349b
Prapailca, 458b
Prapta, 349b
Prapti, 89b
Prasada, 345a, 391b
Pra^aka, 41 8a
Pra4akba, 34b, 346b, 418a
Prai^ama, 348a
Praseimjit, 191a, 251b, 266a, 368a, 418a
Prafebdhi-sambodhyaiiga, 14b
Prasfcha, 418b
Pratapaditya, 102a
Pratapana, 92b, 207b, 377a, 403a
Pratibhana, 178a, 439a
Pratibimba, 432a
Pratide4ana, 418a
Pratide4amya, 27a, 187a, 266b, 373b, 418a,
440a
Pratigba, 68a, 213b, 439b
Pratijna, 66a, 223b, 392b
Pratijnakaraka vinaya, 13a
Pratikranta, 417b
Pratima, 226a, 236b
Pratiraok^a, 240a, 266b
Pratimok^a, 266b, 418a
Pratipadika, 169a
Pratirupa(ka), 420a
Pratisamkhya-nirodha, 380b, 447b
Pratisainvid, 178a, 390b, 439a
Prati^rut, 487b
Pratitya-samiitpada, 43a, 441b
Pratyak§a, 359b
Prat.yatmaryajnana, 219b
Pratyavek§ana-jnana, 120a
Pratyaya, 205a, 418a, 440b
Pratyaya-bala, 440b
Pratyeka,,.245a, 414a
Pratyeka-biiddba, 361a, 414a, 441a, 448b
Pratyntpaniia (samadM), 337b
Pravaeana, 351b
Pravada, 308b
Pravara, 266a
Pravarana, 219a, 224b, 417b
Pravari, 266a
Pravartana, 469b
Praveila, 418a
Pravicaya, 490a
Pravraj, 166b
PraTftti-vijnana, 469a
Prayaga, 418b
Prayai^citta, 267b, 431a, 440a
Praya^cittikab, 27a
Prayoga, 167b
Prayuta, 418b
Preta, 320a, 341b, 361a, 454a, 462a
Pretagati, 138b
Priti, 368b
Priti-sambodhyanga, 14b
Priyadarsana, 368b
Priyavacana, 176a
Prkka, 361a
Prthagjana, 188a, 361b
Pirtkak, 361a
Prtbm, 23a, 82b, 206b, 207a, 266b, 417b
Pudgala, 31b, 187b, 370b, 412a
Puga, 465a
Puggala, 187b
Pnja, 249b
Pukka^a, 54b
Punar, 370b
Punarvasu, 22b, 137b, 370b
Pundarika, 36a, 140b, 189b, 198a, 254a,
280a, 443a
Pui:idravardbana, 254a
Pu^iya, 370b, 426a
Punyadarsa, 188a
Punyamitra, 22b, 106a
Punya-prasava, 45b, 179b, 220b, 426a
Punyasala, 254a
Punyatara, 167b, 174b, 188a
Puiiyavardhana, 47a
Punyaya^as, 22b, 370b
Punyopaya, 186b, 247b
Parana, 370b
Purajia-ka4yapa, 109a, 134b, 184a, 186b,
370b
Purandara, 370b
Purika, 186b
Purna, 48a, 186b, 370a, b, 412a, 425a
Pfirnabliadra, 186b, 370b
Purnaghata, 190a
Pfirnaka, 140b
Purnama.itrayanipatra, 246b, 370a
l^urneccha, 370b
Parana, 31b, 187a, 219a, 248a, 334b, 370a,
412a
Puru^a-damya-sarathi, 52b, 444a
Puru 9 akara-phala, 361b
Purn^apara, 228a, 370a
Piani^encbriya, 22a
Parya, 2631), 297a, 412a
Purva-a§adlia, 22b
Parva-dvitiya, 303a
Parva-pkalgam, 22b
Parvanivasana, 348a
Purvaniyasanusmrti-jiiana, 123a, 348a,
474a
Parvapranidbana, 190b
Purva-pro^thapada, 22b
ParvaiSaila (or -ab), 95a, 188a, 228a, 263b
Paryasaila-sangbarama, 188a, 263b
Paryayideha, 34a, 178a, 186b, 187b, 225b,
227a, 263b, 365a, 367b, 412a
Paryamitra, 106a
Pa^pa, 187a, 280a, 387a, 412a
Pa^padanti, 52b, 38$b
Pa§padeya, 188a
Pu§pahara, 188a
Pa§panaga, 254a
Pu§pa|)ara, 388a
Pu^likarman, 484b
Pui^ya, 22b, 188a, 297b, 370b, 374a, 412a
Punyamitra, 188a
Putana, 41a, 186b, 370a
Puti-agada, 186b
Raga, 290a, 364a, 400b, 472b
Ragadvenamoba, 364b
Rabu, 18a, 472a
Raba-asura, 472a
Rabala, 48b, 223a, 473a, 472a, 482b
Rabalata, 22b, 472a
Raivata, 230b
Raja, 163b, 263a, 290b, 472a
Raja-dhata, 290b
Rajagrha, 91a, 164a, 205a, 304a, 472b
Raja-baibsa, 159a, 470b
Rajamabendri, 87b
Raj an, 472a
Rajapura, 304a
Rajas, 297b, 355a
Rajili, 486a
Rajyayardbana, 102a, 163 b
Raknab, 10b
Raknaleyata, 184b
Raknas, 471b
Raknasa, 291b, 471b
Raknasi, 4a, 291b, 471b
Rakta, 311b
Raktapadma, 418a
R;ama, 467a, 472a
Ramacandra, 472a
Ramagrama, 467a
Ramayana, 472a
Rasa, 252b, 328b
Rasmiprabbasa, 202a
Rasmi-sata-sabasra-pari-puma-dbyaja,
311b
Rastrapala, 451a
Ratbakaya, 171a
Ratna, 297b, 472b, 476a
Ratnadbvaja, 477a
Ratnadvipa, 477a
Ratnagarbba, 304a, 478a
Ratnakara, 297b
Ratnakarandaka, 477b
Ratnaketu,* i76b, 476b, 477b
Ratnakiita, 477b
Ratnamati, 343b
Ratnamndra, 476b
Ratnapani, 120b
Ratnapitaka, 477b
Ratnarasi, 477b
Ratnasambhava, 120b, 477b
Ratnasikhin, 101b, 297b
Ratnatraya, 63b
Ratnayabbasa kalpa, 270b
RaudrI, 12a
Rauraya, 35a, 169a, 207b, 233b, 252a, 412a,
464a
Rayana, 472a, b
Rayi, 201a
Rddbi, 211a
Rddbi-mantra, 334b
Rddbipada, 61a, 173b, 21 la, 335a
Rddhi-saknatkriya, 123a, 335a
Rddbiyidhi-jnana, 245b
Repa, Repba, 199b
Reyata, 230b, 475b
Reyati, 22b, 300a
Riktamanti, 277a
Rocana, 449a
Rohini, 22b
Robitaka, 43b
Robita-mukta, 12a, 448b
Rsabba, 58b, 343a
Rsi, 166a, 334b
Rnigiri, 201a
Racika, 438b
Ruciraketu, 234b
Rudhirahara, 254a
Rudra, 60b, 188b, 43Sb, 446b, 449a
Radrakna, 281a, 37ib, 396a
Rugna, 337b
Runda, 123b, 337b
Runnapandaka, 330b
504
Rupa, 126a, 204b, 220a, 398b
Rupadbatu, 63b, 70b, 220b
Riipakaya, 29b, 221a
Rupaloka, 143a, 220b
Rupani, lib
Rupavacara, 220b, 237a
Rupya, 292b, 429b
Ruta, 153a, 428b, 464a
Rutartba, 428b
gabda, 119a, 461b
gabdavidya, 461b, 483a
Sabkaeahetu, 133b
gacx, 60b, 279b, 364a
Sacipati, 279b
Sad, 132a
Sadabhijna, 138b
Sa(jak§ara-vidyarQantra, 134b
Sadaparibhuta, 349a
Sadapralapa, 468b
Sadayatana, 132b, 137b, 400a
Sadayata-na-vijnana, 65a
Saddharma, 235a, 468b
Saddharraa-pui^darika, 84b, 236a, 256b,
272b, 468b
Saddbarma-pratimpaka, 420a
SMharana, 202b, 461b
Sadhu, 323b, 368b, 410a
Sadhumati, 47b, 369a
Sadvahana, 186a, 323b
Sa<J-Tar§a, 242a
Sagara, 23a, 323b, 327b
Sagara-nagaraja, 454b
Sagara'Varadhara-buddbi-vikriditabhijna,
102b
Saha, 23b, 237a, 242b, 323b, 369b
Sahabhuhetu, 133b
Sahaja, 204a
Sahdoka(dhatu), 237a, 323b
Sahasra, 81b
Sahasrabhujasahasranetra, 82a
Sahasrara, 88a
Saik^a, 213b, 447a
^aila, 164b, 396a
Saindhava, 183a, 201b
Sainika, 201b, 222b
Sak, 336b
Saka, 225b
^akala, 370a
Sakra, 37b, 145a, 184b, 206b, 300b, 347a,
482a, b
Sakradevendra, 482b
Sakr^itya, 229b, 247b, 488a
Sakydagamin, lb, 226b, 325a, 374a
Sakro devanam indra, 23a, 300b, 481b
&kti, 279a, 488a, 489b
^akya, 225b, 278a, 482a
Sakya-bodhisattva, 482b
^akya Mahanama Kulika, 482a
^akyamuni, 77b, 216b, 482a
iSakyapandita, 36b
Sak3^apiitriya, 481b
Sakyasimha, 482b
^akya-Tathagata, 380b
Sakyegu, 482a
Sala, Sala, 152b, 242b, 323b, 363a, 470a
Salaka, 279b
Salaraja, 242b
Salaribhu, 323b
Salattiriya, 265b
&Iavana, 323b
Salendra-raja, 323b
&li,217b
Saluka, 279b
Salva, iSalva, 468a
Sama, 65b, 79a
Sama, 279a
Samadhi, v. Dhyana, 66a, 254a
Samadhibala, 114b, 255a
Samadhi-mara, 67a
Samadhindriya, 22a, 255a
Samadhi-saihbodhyahga, 14b
Samahita, 65b, 385a
Samaka, 408b
Samanaatax'am, 66a
Samanarthata, 176a
Samanta, 3b, 68a, 374a
Samantabhadra, 52b, 68a, 69b, 282b, 289b,
324a, 374a
Samantagandha, 68a
Samantaprabhasa, 225a, 230b, 233a, 247b,
293a, 374a
Samanya, 66a, 2G3a
Samapanna, 65b
Samapatti, 66a, 385a
Samapta, 69a
Samaropa, 301a
Samasa, 66a, 427b
Samata, 187b
Samata-jnana, 120a, 187b
Samatata, 65b
Samatha, 370a
Samatha-vipa^yana, 158a
Samatikram, 391a
Samavaya, 66a
Stoaveda, 323b
Sama -Yeda-samhita, 66a
Samaya, 67a, 190b, 210a, 326a
Samaya-jSana-mudra, 76b
{§ambara, 50a
Sambhara, 413b
Sambhava, 91a, 96a
Sambhoga, 75a
Sambhogakaya, 63b, 76a, 77b, 252a, 269a,
369b, 458a
Sambhuta, 75a
Sambodhi, 75a, 193b
Sambuddha, 69a
Samgha, m also Sangha, 253a, 390a
Samgharama, 390a
Saihghata, 390a
Saihghika, 174b
Sami, 370a, 408b
Samikga, 64a
Saihjiv, 385a
Sammatiya, 193b, 242a, 457a
Saihmata, 64b, 68a
Sammiti, 64b
Sammitiya, 56b, 71b, 193b
Saihmitiya-nikaya, 63b, 64b
SammuMia-vinaya, 13a
Sampaha, 69b
Sampatti, 77a
Sampradana (-ike), 35a
Samprapta, 79b
Samprayuktahetu, 133b
Samputa, 76a
Samsara, 78a, 196b, 214b, 257b, 328a,
373b, 445a
Samskara, 126a, 221b, 398b, 420b
SaihskTta(m), 214b, 345a, 421a
Samsthanarupa, 237a
SamsYedaja, 178b
Samudaya, 70a, 182a, 314a, 394a, 427b
Samudaya, 394a
Samudra, 65b
Samudra-sagara, 65b
Saihvaji, 58b
Sathvara, 77a
Samvarta, 85b, 237b, 405a, 470b
Samvartasiddha, 232b, 237b, 470b
SamYyti, 59a
Samvjti-satya, 30a
Samyag-ajiva, 37b, 192b
Samyag-buddhi, or bodhi, i93b
Samyag-dygti, 37b, 193b
Samyag-jnana, 193a
Samyag-vac, or vak, 37b, 193b
Samyag-vyayama, 37b, 193a
Samyak-karmilnta, 37b, 193a
Samyak-prahana, 6 1 a, i77a
Samyak-samadhi, 37b, 192b
Samyak-sambodhi, 75b, 3S5a
Samyak-sambuddha, 52b, 75b, 192b
Samyak-samkalpa, 37b, 193a
Samyak-smrfci, 37b, 193a
Samyojana, 180b
Saihyuktabhidharmahirdaya^astra, 20lb
Saihyuktagaraa, 3Sa, 129a, 183b, 286a,
310a, 470a
Samyuktapitaka, 470b
Sanai^cara, i2b, 82b, 429a
Saijakavasa, 22b, 192a, 344a
Sanavasa, 192a, 344a
Sandanika, 374a
SaiTLdha(ka), 123b, 325b, 326a, 337b
Sapdila, 44a, 373b, 484a
Sapdilya, 230b
Sandhliiimoeana, 110b, 215a, 230a, 412b
Sangha, 63b, 77b, 227a, 327a, 420a, 421a
§ahghabhadra, 420b
Sanghabheda, 334a
Sanghadii^ega, 421a
Sahghaih 4aranaih gacchami, 69a
Sahghanandi, 22b, 420b, 472a
Sahghapala, 349a, 420a
Sahgharama, 212a, 225a, 390a, 420b, 467a
Sahghata, 35a, 207b, 390a, 420a
Sangha^i, 16b, 76a, 222b, 224b, 420a
Sanghavarman, 229b, 349a, 420a
Sahghava^ega, 27a, 421a, 440a
Sahghika, 421a
Sahghikavinaya, 421a
Sahgitiparyaya ^astra, 89b
Sahgraha-vastn, 230b
Sani, 82b
Saniraja, 308b
Sanjaya, 339a
Sanjaya-Vaira1/i(putra), 104a, 184a, 230b,
308b
San jayin, 134b
San]iY(a), 399b
Sanjna, 40a, 126a, 308b, 398b, 399b, 420a
Sankara, 341a, 344a
Sahkaracarya, 344a
Sahkarasvamin, 205b
Sahka^ya, 230b, 232a, 421a
Sahkha, 245a, 344a
Sahkhya, 64a, 95a, 200b, 232a, 420b
Sahkhya Kapila, 323b
Sahkiesa, 77b, 420b
Sannagarika, 133b, 242b
Sannaha (-sannaddha), 421b
Sannidhanartha (-e), 35a
Santa, 429a
Sanrati, 310b
Stoi, 348a
Santika, 123b, 325b, 484b
Santras-, 258a, 488a
Sapindus, 438b
Sapratigha, 213b
Sapta, 10a, 467b
Sapta-anitya, 14a
Sapta-bodhyahga, 14b
Saptadhana, 14 b
Saptadhikararia-lamatha, 13a
Saptaparnagiihil, 117a,, 246a, 468a ''
Saptakotibnddha-mat|-» 10 b
Saptamatr, 12a . • .
Saptaratna, 11b, 467b ,
Saptaratna Padmavikramin, 463 .
Sapta Tathagata, 11b
Sarad, 146b
Sara^a, 242b
505
Sarana-gamana, 69a, 465a
Saranganatiia, 166a, 367a
Sarasa, 323b
Sarasvati, 95b, 236a, 311b, 468a, 484b
Sarava, 351a
^ardulakarna, 279b
|ari, 278b, 279b, 483b
Sarika, 278b, 279b
Sariputra, 48a, 279a, 483b
parlra, 2I7b, 227b, 279a, 300a, 341a, 364a
Sarira-stupa, 279a
Sarjarasa, 468b
Sarpa, 363b
Sarpau^adhi, 363b, 468a
Sarpirmapda, 115b
Sarpi^kimdaika-pravara, 11 7a
Sar^apa, 279a, 280a, 467b
Sarva, 2a, 450a, 468a
Sarvabbava, 3a, 450b
Sarvada, 3a, 468a
Sarvadharma, 3a, 450b
Sarvadharma-sdnyata, 3a
Sarvajfia, 2b, 468a
Sarva jiiadeva, 2b, 468a
Sarvajnata, 2b, 228a
Sarvakama, 468a
Sarvaklesa, 468a
Sarval okabhayastambbitat va-
vidbvamsanakara, 96a
Sarval okadh atu padravodvega-
pratyuttirna, 96a, 301a
Sarvarthasiddba, 3b, 350a, 468a
Sarva-rut.a-kaui^alya, 412b
Sarvasattva-papa-prahapa, 4a
Sarvaaatfcva-priya-dar^ana, 3b, 437a
Sarvasattvaiijoliari, 3b, 62b
Sarvasiddbarfcha, 468a
Sarvasfeivada, 3a, 215a, 429a, 438a, 468a
Sarvastivada-vinaya-sangraba, 367b
Sarvastivadifi, 95a, 270b
Sarvatathagata, 2a
Sarvatraga, 37ia, 41 4b
Sarvatragaheta, 133b, 358b, 371a
230a, 279a
Safedbara, 471a
SaJaka, 279b
Sasaria, 228a
Sa4ana, 351b
Sa&bka, 157a, 364a
Sa^a-4rnga, 230a
Sa^a-vi?apa, 230a
Sa^i, 1 56a, 279a
Saiin, 230a, 279a
Sa^orpa, 2a, 230a
Sasta devamanugyanam, 52b, 143b, 279a
Sastra, 76b, 370a, 444a
Sa^vata, 349a
Sat, 234a
Sat, i32a, 148b
&ita, 8a, 21 6b
Satabbi§a, 22b, 279a
Satadra, 364a
Sataka, 279b
Satakri, 323b
Sataparpa, 246a
Sata-silstra, 76b, 182a, 217b, 256a
Batavabana, 149a, 323b
Satba, 34a
Silthya, 370a
Satkayadar&ina, 468a
Batkayadr^ti, 126b, 246a
Satni, 364a
vBatniv?pa, 408b
Sat-samasa, 139a
Sattva, 213b, 390a, 467b
Battva-vajra, 120b
Satya, 323b, 450a, 468a
Satyadevata, 189b, 323a
Satya-siddhi, 48b, 2i4a, 237b, 256a
Satya-siddbi-^astra, 37a, 237b, 256a, 310b,
390b
Saiimanasyendriya, 22a
Sautrantikab, 99b, 409b, 481a
Saiivastika, 203a
Sava, 483a
Say, Saya, 408a
Sayana, 278b
Sayaaasana, 164b
Sena, 457a
Senika, 201b
Siddba(m), 12b, 171b, 211b, 285a, 350a
Siddhanta, 164b, 175b, 211b, 255b, 350a,
359a, 362a
Siddbarfcha, 3b, 350a, 482b
Siddhavastu, 350a
Siddbi, 87b, 237b, 270a, 350a
Siggava, 117b
Sighrabodbi, 262b
Sikbin, 101b, 160b
Sik9, 446b
Sik{?a, 138b, 212b
Sik^akaraniya, 27a, 168b, 212b, 217b
Sikgamana, 15a, 212b
Sik^ananda, 84b, 339b, 341a, 402b, 4i0b,
422b
Sik§apada, 50a
Siia, 413b
Sila, lOib, 239a, b
Silabbadra, 102a, 240a, 374b
Siladitya, i02a, 241a
Siiadharma, 102a, 241a
Silaparamita, 101b
Silaprabba, 102a
Sila-vrata-paramar4a, 126b
Siipakarmastbana, 119a
Silpastbana-vidya, 102b, 167b
Sima, 175b
Simba, 324a, 421a
Simba-bhik§u, 324b
Siiiihadhvaja, 96a, 324b
Simbagho^a, 96a, 324b
Simhahanu, 325a
Simhala, 324b, 345a, 420a
Simbanada, 324b
Simbapura, 420b
Simbara4mi, 324b
Simbasana, 324b
Sindbu, 146b, 197b, 203b, 245b, 246a, 296b
Sindbupara, 246a
Sindhuvara, 246a
Sindiira, I57b
Sirica, 101a, 204a
Siri^aka, lOla
Si^ira, 146b
Si^iimara, 137b, 184b, 251b, 300a
Si?ya, 300a
Sita, 37Ga
Sita, 38a, 243a
Sitamarici, 156a
Sitam^u, 156a
Sitatapatra, 113b, 350a
Sitatapatro?nl 9 a-dbarani, 230a
Sitavana, 101 b, 102a, 300a, 370a
Siva, 37b, 200b, 218b, 306a, 329b, 341a,
450a
Sivi, 101b
Skanda, 23a, 398b
Skandba, 126a, 221b, 342b, 366a, 398b,
478b
Skandha-raara, 41b, 485b
Sloka, 318b
Smara, 323b
Sma^ana, 82b, 101b, 279b, 370a, 398a
Snigdba, 133a
Sodasa, 46a
Soma, 12b, 156a, 426b, 470a
Soraadeva, 156b, 479b
Sopaka, ll7b
Sparsa, 481a
Spliatika, 12a., 160a, 308b, 346b, 398b, 430a
Spi*kka, 361a, 398b
Sraddba, 296a, 351a
Sraddhabala, il4b, 296a
SraddJiendriya, 22a, 296a
Sraddhotpada-^astra, 84b, 339b, 340b
Srainya, Irenika, 201b
Sramana, 242b, 279a, 396a
Sramanera, 15a, 242a
Sramanerika, 242a
Sravaka, 279b, 395a, 412b, 462a
Sravakayana, 462a
Sravapa, 22b, 184b, 287a
Sravana, 147a, 211b, 287a, 300b
Sravasti, 46a, 102a, 279b
Sravi§tha, 22b
Srgaia, 350a, 366a
Sri, lOla, 204b, 262a, 300a, 318^
Sribbiija, Sribhoja, 101a, 192a
Srideva, 300a
Srigarbha, 300a, 349b
Sriguna, 101b
Srigupta, 101a, 300a
Srikritati, 223b, 300a
Srik^etra, 300a
Sriiabdba, 300a
Srimaia-devi-simbanada, 368a
Srimati-brahmani-paripi’ccha, 213b
Srimitra, 101a, 300a, b
Srivasas, 300a
Srivatsa, 203a, 204b, 300a, 412a, 432b
Srlya^as, 10 la
Sronakotivim^a, 22a
Srota-apanna, 33b, 172a, 226b, 357b, 395a,
408b, 419a, 479b
Srotra, 218a, 314b, 323b
Srotravijfiana, 40a, 218a
Srotrendriya, 22a, 218a
Srugbna, 359a
Sthana, 166 a
Sthanvi^vara, 467b
Sthavira, 56a, 93b, I66a, 215a, 218a, 350a,
488b
Stbaviranikaya, 56a
Sthaviravadin, 56b, 350a
Sthira, 345a
Stbiramati, 212a, 345a, 350a
Stbitamati, 212a
Sthiti, 68a, 224a
Sthula, 491a
Stbfilatyaya, 82b, 342a, 440a
Stotra, 490a
Strindriya, 22a
Stupa, 342a, 343a, 359a, 398a
Su, 234a, 368b
Subahu-kiimara, 235b
Subahu-pariprccha, 143a
Subanta, 15b, 479b
Subhadra, 236b, 395a, 479b
Subbakara, 363b
Subhakarasimba, 90b, 105a, 212b, 451a
Subbak|*tsna, 220b, 318b
Subbavastu, 329b, 479b
Subha-vyuha, 235b, 363b, 387b, 489b
Subbuti, 369a, 394b, 477b, 480b
Suci, 340b
Bucinta, Sucinti, 394b
Sucitti, 394b
Sudana, 89b, 394b
Sudanta, 395a
Sudar^ana, 17b, 179b, 220b, 321a, 368b,
369a, 395a, 479b
Sudatta, see also Anatbapindaka, 293a,
395a, 438b, 479b
Suddba, 101b
Suddhacandra, 212b
^uddhavasa, 94a, 318b, 357b
^uddiiavasadeva, 357b, 448a
Suddbipaiithaka, 253a
Suddhodana, 318b, 358b, 482b
Suddbodana-mahesvara, 94a
Sudha, 148a, 395a
Sudhaman, 395a
Sudhana (-Kumara), 108b, 369a
Sudliarma*raja, 92a
Sudhira, 237a
^udbyanti, 212b
Siidra, 91b, 174a, 212b, 318b, 396a, 451a
Sudr^a, 122a, 179b, 220b, 369a, 395a, 402a
Sudiirjaya, 47b
Sngandhara, 325b
Sugata, 52b, 320a, 363a, 369b
Sugatacetana, 185a
Sughoga, 236a
Sujata, 102a, 369a, 457a
guka, 212b, 251b, 462a, 491a
Siikha, 487a
Sukhavati, 256b, 278a, b, 357b, 403a
Sxikbavatlvyuha-sutra, 383a
Sukhendriya, 22a
^ukla, 251b
Suklapak^a, 198a, 212b
j§uklodana-raja, 198b, 451a
^ukra, 12a, 251b, 283b
Suk§ma, 234a
^ula, 451a
Sumagadha, 66a
Sumana, 394b, 479b
Sumasarpa, 479b
Sumati, 394b
Sumatikirti, 256a, 395a
Sumeru, 17b, 49a, 236a, 394b, 479b
Sumitra, 311b
Sutianda, 323b, 475a
Sundara, 17b
Sundarananda, 323b, 475a
Sundari, 323b, 326a
Sunirmita, 394b, 439a
Surmrisvara, 408b
gunya, 67b, 237b, 276a, 387a, 389b, 394b
Sunyapu?pa, 278a
Sunyasamadhi, 2b
Sunyata, 277a, 387a, 389b
Suprabuddha, 147a
Suprati^thita-caritra, 173b, 212a
Sura, 143a
Sura, 340b, 408b
Sura, 93b, 320a, 451a
Suramgama, 318b, 337a, 403a
Silrangama sutra, 398a, 403a
Sura-maireya-madya-pramadasthanad
vairamani (virati), 110a
Sura-meraya-maj j a pama dattbaua
veramaiil, 50a
Sura$tra, 213b
Surata, 479a
Sure^vara, 218b
Surl, 408b
Surupa, 235b, 479b
Surupakaya Tatbagata, 235b
Surya, 23a, 155b, 320b, 394b, 479a, 402b
Suryadeva, 476a
Suryamitra, 466b
Suryaprabhasana, 155b
Suryara^mi, 234b
Suryavamsa, 4b, 156a, 225b
Suryavarta, 155b
Susambbava, 369a
Su^anta, 394b
Susiddbi, 479a
Susiddbikara, 479a
Su§vagata, 368b, 408b
Sutra, 44a, 320b, 354b, 409a, 479a
Sutralafikara-^astra, 94b
Sutralarikara-tika, 84b
Sutrapitaka, 84b, 320b, 409b
Sutri^na, 408b
SuYarna, 12a, 280b, 321a, 479a
SuYarpabbumi, 283a
Suvarnagotra, 97b, 479a
Suvarna>prabbasa-uttamaraja sutra, 280b
SuYarsakalj, 3a
Suvi^uddba, 270b
Suyama, 38b, 394b
Suyata, 394b
Sva, 218a ,
SvabbaTa, 187a, 219a, 243a, 258b
Svacitta, 218b
Svagata, 363a, 368b, 479a
Svaha, 3a, 242a, b, 323b, 479b
Svalaksana, 219b
Svamivacana (-e), 35a
Svar, 70b
Svarga, 60b, 188b
Svartba-viruddha, 219b
Svastika, 2(Ba, 204b, 398b
Svati, 22b , , ,, ■
Svayam, 218a
Svayambbu, 219a
Svayambbuvalj, 2I9a
Svetavajin, 156a
Tadyatba, 252a, 258a
Tagara, 158a, 209a
Takka, 417b
Taksaka, 258a, 432b
Taksa^ila, 252a, 278b, 432b
Tala, 35a, 209b
Talima, 206b
Tallaksana, 391b
Tamala, '478b
Tamalapattra, 209b
Tainala-patti'a-candana-gaudba, 96a, 1 99a,
209a
Tamas, 384b
Tamasavana, 338b, 384b
Tambula, 447b
Ttora, 429b
Tamralipti, 209a, 252b, 392a
Tamra^at'iyab, 3a
Tanmatra, 83a, 126b
Tantra, 89b, 330a, 335a
Tantrayana, 89b
Tantrika, 285b, 289b, 407b
Tanu, 245a
Tapana, 35a, 207b, 258a, 274b, 377a
TM, 44b, 209a, 284b, 303b, 489b
Taranga, 265b, 266a
Tarka, 314b
Tatha, 209a, 2i0a
Tatbagata, 5b, 52b, 209b, 210b, 258a, 284b
Tathagata-dbarmakaya, 5b
Tathagata-duta, or -pre^ya, 210b
Tathagata-garbha, 2i0b, 467b, 477a
Tathagata-garbha-sutra, 90a
Tatbagata-kaya, 210b
Tatbagata-yana, 210b
Tatbata, 331b
Tatksapa, 252a
Tatpurusa, 139 a
TatsvabbavaisTya-vinaya, 13a
Tattva, 64b, 332a
Tattvajnaua, 332a
Tejorasi, 113b, 450a
Te j ora^i- cakra varti , 162a
Tiksna, 230b
Tiladaka, 223a
Tiladbaka, 223a
Tilasakya, 223a
Timi, 260a
Timingila, 260a
Timira, 449a
Tinatita, 15b, 257b
Tindiika, 469b
Tirtbika, 134 b, 184a
Tirthya, I84a
: Tiryagyoni, 257b, ,331a, 367a
' Tiryagyoni-gati, ISBb, 300b
Tissa 45a
, Ti^ysC ^b, 198b, 220a, 257b, 279a, 300b
Ti?ya-rak^5ita, 300b
Titibba, 208a
Titilambba, 208a
Traidbatiika, 106b
Trailokya, 7()b, 349b
Trail, okya-garbha, 71a
Traiiokyavijaya-rilja, 120b, 209b, 301a,
317b
Trapiisa, 373b
Traya, 258a
Trayastriiii^ab, 60a, 188b, 209b, 235a, 258a,
356a, 368b
Tri,' 57a, 257b, .
Tricivaraka, 258a
Trida^a, 60a
Trijati, 299a
'Trikaya, 5Sb, 77b, 229b, 269a'
, Trikop.a, 2a, 4a
Trimurti, 63b
■,'Tripitaka,,3b, 95a, 248b, :347b, 386b, ,409a,
■ 467b' ,
Triratna, 63b
' Trisabasra, ,61a '
Trx-sahasra-maba-sahasra-Ioka«dlmtu, 61b
Tri^arana, 69a
Trividba’-dvara, 68b, 79b
Trividya, 66b
Triyana, 58a, 78a
Trna, 258a''' ,, , ,
, Typastaraka-Yiuaya, 13b '
T^a, 376b, 400b
Tsaukuta,' 424b ' ■ ■ ■
Tula, '343a ■■
Tumburu,; '343a
Turu§ka, 241a', 252a, ''343a
Tiisara,.343a
Tu^ita, 38b, 234b, 276a, 343a, 356a, 392a
Tyam, 258a,
Tyagihrada, 329b
Uccasayana mabasayana veramai.ii, 50a
Uccbeda, 72b, 464b
Ucchedadar^ana, 465a
Ucchusma, 107b, 330a, 343b
Uda, 491b
Uda, 240b, 330a
Udabarana, 60b, 118b, 223b, 392b
Udaka, 433a, 491b
Udakacandra, 159b
Udakhanda, 330b
Udana,'i9b, 44b, 329b, 378a, 433a., 4.56b,
479a, 491b
Udayana, 1 86a, 330b, 365a, 398a, 455a
Udayi, 167a, 293b
Udayin, 137b, 456b
Uddana, 456a
Udrade^a, 330a
Udraka Ramaputra, 290b, 491 b
Udumbara, 407b, 456a, 489b
Udyana, 156b, 329b, 422b
Ugra, 317a
Ugra-bhaga, 329b
Ujjayanta, 213b
ITjjavmi, 330b
Ulka, 145b
Uika-mukba, 44Sb
Ullambana, 274b, 290a, 320a, 4S4a
Ulilka, 58b, 28Sb, 367b, 456a, 464a
Uma, 329b
507
Unamana, 238a
Unmada, 329b
Upadana, 251b, 330a
Upade^a, 44b, 190a, 330a, 444a, 455b
Upade^ana (-e), 35a
Upadhi, 330a
UpMhyaya, 38b, 189a, 213b, 253b, 260b,
330a, 456a
Upagupta, 22b, 330a, 335b, 381b, 455b
upake^ini, 113b, 330a
Upaklesabhtimikab, 100b
Upalak^ana, 456a
ITpali, 48b, 240a, 386b, 455b
Upama, 434b
TJpananda, 137b, 330a, 392a, 456a
XJpanaya, 119a
Upani^ad, 185b, 417a, 456a
Upasaka, 69a, 20ib, 280a, 296b, 330a, 356b,
■■ 'dbSa: ■
Upasakaupasika, 345b
Upa^anti, 334a
Upasena, 446a
Upasika, 69a, 280a, 296b, 330a, 356b, 455b
Upasunya, 156 b
Upati^ya, 433a, 455b, 456a
Upavasa, 456a
Upavasatha, 187a, 330b, 36Sb, 464b
Upaya, 51b, 154a
Upaya-jfiana, 154b
Upaya-kaiisalya, 106a, 424b, 456a
Upaya;paramita, 424b
Upek§5, 158b, 178a, 351a, 433a, 456b
Upek§a-saJiibodbyanga, 14b
Upek?endriya, 22a
Upo§ana, 187a
Uposatba, 320b, 330b
Uraga, 330a
Uraga(sara)-candana, 330a
Uraia, Ura^i, 329b
Urddbastbana, Urdbvasthana, 228a
Ilrdbvasrotas, 56b
Tima, 60a, 195a, 202a, 309b
Urumupda, 456a
Uravilva’, 157b, 456a, 491b
Uruvilva-Kaisyapa, 157b, 316b, 456a
U§a (U&a), 46a
IT^as, 329b
OTra, 396a (Bot.)
Ui^ni^a, 60a, 330a, 396a
Utabbapda, 330b
Utkutakisana, 386b, 396a
Utpada, 68a, 195b, 339b
Utpada., 220a
Utpadanirodha, 196 b
Utpala, 36a, 207b, 396a, 424b, 456b
TTtsanga, 396a
Uttama, 280b, 491a
Uttara(ka), 55b, 93a, 168a, 243a, 396a,
491a
Uttara-A^ridba, 22b
Uttarakuru,* 34a, 168a, 178a, 321b, 367b,
396a, 491a
Uttaramantrinab, 34a
Uttaramanu^yadbarma-pralapa, 1 77b
Ufctara-plialguni, 22b
llttara-pro^tbapada, 22b
llttara^adha, 396a
Uttarasaiblb, 99b, 168a
Uttarasanga, 76a, 222b, 317a, 424b, 491a
Uttara-sanghati, 110a, 421a
Uttarasena, 396a
Uttarayana, 168a
Uttras-, 258a, 488a
Vac, 424a
Vadba{himsii), 177b
Vadi, 200b
Vadi^a, 345b
Vaba, 347a
Vahana, 345b
Vaibbara-vana, 117a, 429a
Vaibba§ikas, 3a, 305b, 350a, 391b
Vaidehi, 317b, 325b
Vaidban, 49a
Vaidurya, 12a, 233b, 307b, 425b, 438b
Vaijayanta, 60b
Vaipulya, 19b, 44b, 155a, 305a
Vairambha, 233b, 305b
Vairambhavata, 467a
Vairocana, 90a, 218b, 233b, 279b, 281b,
306b, 312a, 333b, 347b, 390a, 415a, 449a
Vairocaiia-ra^mi-pratimandita-dbvaja,
202b, 236a
Vairocana-samjldhi, 2b
Vairocana-Tathagata, 210b
VaMakha, 147a, 233b, 307a, 464a, 430b
Vai4aii, 46b, 233b, 305b, 307a, 353a, 393a,
453a, 475b
Vai4e?ika, 95a, 233b, 367b, 433b, 442a,
443b
Vai?nava (Vishnite), 318a
Vaj^navi, 12a
Vaisramaiia, 37b, 43a, 176a, 356a, 4/Oa
Vaisravana, 23a, 145b, 184b, 233b, 247b,
258b, 3b6a
Vai^vanara, 3b
Vaisya, 91b, 174a, 233b, 307a
Vaitulya, 89b
Vaivartika, 464a
Vajra, 44a, 200b, 206b, 253a, 265b, 280b,
449b
Vajrabodbi, 108a, 281b
Vajrabodhisattvas, 211a, 282b
Vajrabuddha, 281a
Vairaccbedika-prajnaparamita-sutra,
282b, 337a
Vajradeva, 222b
Vajradhara, 152b, 200b, 303a, 345a
Vajradliatrl, 278b
Vajradliatu, 90b, 223a, 281b, 282a, 352b,
360b, 371b
Vajragarblia, 282b
Vajragbanta, 283a
Vajra-goda, 184b
Vajrahasa, 93b
Vajrajaya, 184b
Vajrajvala, 200b
Vajraketu, 281b
Vajrak^setra, 281a
Vajrakumara, 282b
Vajra-maba, 184b
Vajramati, 281b, 289b, 333a
Vajranku^a, 184b
Vajrapala, 88b
Vajrapani, 47a, 253a, 281b, 303a, 345a,
348a, 392a
Vajrapaiii balin, 347a
Vajra-paramita, 120b
Vajrapala, 282b
Vajraputra, 200b
Vajrasamadhi, 2b, 281a
Vajrasana, 281b
Vajrasattva (-mabasattva), 120a, 282b,
333a, 335b
Vajra^pikhala, 283a
Vajrattahasa, 3Qlb
Vajra va la, 200b,
Vajra vasin, 184b
Vajrayak^a, 120b, 281a
Vajrayana, 281a
Vakri, 345b
Vak?u (Oxus), 177b, 243a, 294b, 345b, 368a,
449b
Vakula, 462b, 471b
Vakya, 449b
Vala, 159a
ValabbI, 168a, 200b, 298a
Valina, 345b.
Varna, 340a, 449b
Vama-lokayata, 340a
Vana, 346a, 347a, 419a, 449b
Vana, 248b
Vanavasin, 200b
Vandana, 19Ib, 223a, 253a, 331a, 407a,
439b, 466b
Vandanl, 402a, 439b
Vande, 424b
Vandi, 439b
Vandya, 253a
VanI, 346a
Vank§n, 294b, 345b, 368a, 449b
Varacamara, 34a
VMii, 12a, 192a, 483a
Varapa, 200a, 391b, 429b
Varaiiada, 346b
Varanasi (Benares), 152b, 266b, 346b
Varanga, 200b
Varangala, 360b
Varaprabba, 86b, 234b, 241b
Vardhastliana, 228a
Varga, 4b, 181b, 200a, 299b, 391b
Vari, 346a
Var§a, 200b, 211b, 294a
Var^a, 234a
Var§aganya, 200b, 294a, 449b
Var^akala, 146b
Var.?as, 2Ub, 294a, 323a, 345b, 391b
Var.?avaaana, 211b, 294a
Var^ika, 346a, 429b
Var^ya, v. Var§aganya, 294a
Vartana, 469a
Varuna, 37b, 159b, 176a, 236a, 289a, 346a,
470a
Varu.?a, 391b
Vasana, 106b, 362b, 467a
Vasanta, 146b
Vasanta-vayanti, 346a
Vasavartin, 347a
Vasi-Asita, 346b
Va^ikarapa, 124a, 484b
Vasi^tha, 243a, 346a, 449b
Va^ita, 218b
Vas^itva, 89b
Va^pa ~ Ba?pa, 345b
Vastra, 449b
Vastu, 391b
Vasu, 60b, 188b, 339a, 346a, 347a
Vasubandliu, 22b, 147b, 347a, 382a
Vastideva, 347a, 399a
Vasuki, 253b, 384b
Vasumatl, il4a
Vasumitra, 22b, 182a, 200b, 253b, 347b,
384b
Vata, 69a
Vatsa, 260b, 347a, 471a
Vatsanabha, 347a
Vafcsapattana, 261b
Vat Sara, 404b
Vatsaraja, 188 a
Vatsiputra, 347a, 384b, 391b
VatsTpntrlyab, 64b, 99b, 193b, 215a, 227a,
238b, 347a, 471a
Vatya, 266a, 331a
Vayavi, 449b
Vayu, 37b, 91b, 184b, 318a, 346a, 449b
Veda, 138a, 233b, 307b, 318a, 414b
Vedana, 61b, 126a, 251b, 398b
Vedanga, 138a
Velacakra, 462a
Vengi, 326b
Venn, 217b
Vennvana, 91a, 217b, 464a
Ve^a, 307a
608
Ve?tana (Ve$tii)» 231a, 233b
Vetala, 101a, 307b, 339b, 421b
Vibha, 236b
Vibhaga, 139b
Vibhajya, 139b
Vibhajyavadinab, 3a, 140a, 305b
Vibharak^ita, 399a
Vibha§a, 68a, 182a, 245a, 306b
Vibha§a4astra, 305b, 435b
Vibhavaiia, 23la, 369a, 490a
Vieara, 223a, 305b, 370b
Vicbavapura, 307a
Vicikitsa, 425b
Vidagdhaka, 17b
Vidar^ana, 489a
Videba, 34a, 186b, 305b, 367b
Vidhii,266a
Vidya, 262a, 275a, 307a
Vidyacarana-sampamm, 52b, 263a, 464a
Vidyadharapitaka, 408b
Vidya-matra-(siddbi)-^astra, 237b
Vidya-matra-siddlii-trida^a karika-4astra,
344b
Vidya-matra-siddhi-vim^akakarika ^astra,
344b
Vigama, 453b
Vigata, 453b
Yigata^oka, 318a
Vighna, 80a
Vighnaataka, 60a
Vihara, 212a, 307b, 396a
Vibaragrania, 247b
Viharapala, 74a, 250a, 307b, 484b
Vibtosvamin, 74a, 165b, 307b
Vibimsa, 323b
Vija, v» Bija, 426b
Vijaya, 1 13b, 376a, 399a
Vijaya-Sariibbava, 90b
Vijitavat, 305b
Vijnana, 40a, 42b, 126a, 275a, 307b, 398a,
473b
Vijnana-dbatu, 474a
Vijfiana-matra, 344b
Vijnana-matra-siddbi-^astra, 344b
Vijnananantyayatana, 17a, 180a, 382a
Vijnana-skandha, 474a
Vijnanavada, 77b, 407b
Vijnapti, 307a
Vijiiapti-matra, 307a, 344b
Vijnapti-matra-tasxddhi^astra, 212a
Vikala-bhojanad vairamani (virati), 109b,
110a
Vikalabbojana veramani, 50a
Vikaipa, 139 b
Vikara, 305a
Vikarala, 44a
Vikiiaditaka, 17b
Vikirna, 113b
Vikrama, 391a
Vikramaditya, 307b, 391a, 430a
Vikrldita, 414b
Vikritavaim, 391a
Vik?iptaka, 17b
Vilamba, 52b
Vilobitaka, 17b
Vimala, 47b, 306a, 357a, 378a
Vimalacitra, 233b, 306a
Vimaladatta, 202b
Vimalagarbha, 358b
Vimalakirti, 154a, 234a, 306a, 427b, 454b
Vimalaklrti-nirdeiSa sutra, 84b, 427b
Vimalakp», 251b
Vimalaixetra, 349b, 358a
Vimba, Bimba, 453b (Bot.)
Vimbara, 453b
Vimok§a, 306b, 412b, 413a
Vim^tlka vijiiaptimatratasiddbi 4astra,
84a
Vimuktagbo^a, 306b
Vimukti, 306b, 412b, 413a
Vimuni, 216b
Vina, 140b
V ixial^a, 159a
Vinataka, 17b, 307b
Vinaya, 48b, 239b, 240a, 301b, 306a, 408b,
467b
Vinayaka, 184b, 307b, 453b, 487a
Vinaya-pitaka, 301b, 306a
Vingila, 360b
Vinilaka, 17b
Vinitaprabba, 126b
Vinkila, 36b
Vipadumaka, 17b
Vipaka, 306a, 361a
Vipakabetu, 133b, 361a
Vipakapbala, 361b
Viparyaya, 170b, 475b
Vipala, 306a
Vipa^yana, 305b, 307b, 489a
Vipa^ym, 96b, 305b, 427b
Vipralqr, 373b
Vipala, 305b, 432a
Vipulamati, Vipulaprajna, 432a
Vipuyaka, 17b
Vira, 41b, 381a
Virabbadra, 50a
Viradatta, 381a
Viraijakaccbapa, 305a
Viruddba, 159a
Virudbaka, 23a, 145b, 236b, 266a, 306b,
356a, 425b, 431b
Virupak§a, 23a, 145b, 236b, 265b, 306b,
321b, 356a, 430b, 432a, 463a, 470b
Virya, 306a, 392a, 396a, 427a
Viryabala, 114a
Viiya-paramita, 41b
Virya-yddbi-pada, 174a
Virya-saibbodbyanga, 14b
Viryasena, 307b
Viryendriya, 22a
Vi^akba, 22b, 293a, 306b, 307a,
Vimala, 307a
Visaiiiyoga-pbala, 361b
Yi^ana, 244b, 306a
Yisarj, 140a
Yi^aya, 421b
Yi^e§a, 138b, 231b, 305b
Yi^i§ta-Garitra-Bodbisattva, 57a, 173b
V%ii, 63b, 231a, 318a, 399a
Yi^addba, 399a
Yii^uddbacaritra, 173b
Yi^uddhasiiiiha, 159a
Vi^uddhi, 357a
Yi^va, 306b, 374a
Yi^vabhadra, 69b, 280b, 374a
Vi^vabbu, 3a, 307a
Yi^vakarman, 43b, 307b
Yii§vamitra, 305a, 451b
Yi^vapani, 120b
Vitarka, 305b, 314b, 370b
Yita^oka, 305a, 318a
Yitasti, 424a
Yitatha, 389b
Yivarjana, 429b
Yivarta, 83a, 85b, 232b, 237b, 470b
Vivarta-siddha, 85b, 224a, 232b, .237b,
470b
Yiveka, 139b, 305a
Vivikta, 348a
Yivij, 429b
Yrata,241b
Yrji',. 58b, ,168b, 188a, 232a, 392a ■'
Yyjistbana,. 228a, ,484b
Yrk§a, 305a, 448a'
Yytti, 469a
YyMhmataka, 17b
Yyaghra, 280a
Yyakara, 351a
Yyakarana, 19b, 44b, 253a, 305a, 339a,
351a
Yyakarana-kaxindinya, 433a
Yyafijana, 296a
Yyasa, 307a
Yyuliaraja, 363b
Yaciia, 310b
Yadbhuyasikiya- vinaya, 13a
Yajnadatta, 424b
Yajurveda, 230a, 253b, 361b
Yak§a, 41a, 253b, 363a
Yak^a-kirtya, 253b
Yak§a-raj, 46a
Yama, 37b, 184b, 187b, 216a, 233a, 253b,
452a, 453b
Y'ama(deva)loka, 253b, 377a, 383b
Yama-mapdala, 377a
Yamana, 452a
Yamantaka, 49b, 317b, 452a
Yamaraja, 23a
Yarn!, 452a
Yarn!, 419a
Yamuna, 383b, 452a, 489b
Yana, 320a
Ya^as, 204b, 311b, 344a
Ya^askama, 241b
Ya^oda, 311b
Ya^odliara, 231b, 311b, 465b
Ya§tii, 250b, 297b
Ya§tivana, 197b, 213a, 241a, 308a
Yatha, 210a
Yathabhutam, 21 la
Yathavat, 253b
Yava, 311b, 367b
Yavadvipa, Y'avana, 311b, 452a, 311b
Yavat, 15b
Yoga, 50b, 3I0a, 347b, 407b
Yogacara, 335a, b, 407b
Yogacarya, 89b, 285b, 289b
Yogacarya-bhuml-sastra, 8§b, 399a, 407b
Yogin, 407b
Yojana, 2a, 197b
Yoni, 98a, 312a
Yuga, 164a
Yugaiiidhara, 17b, 49a, 303a, 342a, 407 1 >
Yukta, 278b
Yuktabodlii, 278b
Yukti, 27Sb
INDEX OF TERMS OTHER THAN
SANSKRIT AND PALI
Gachi, 372b
Gahan, 368a
Ganges, 38a
Ghazna, 486b
Ghazni, 486b
Ohori, 308a
Ghee, 479b
Ghur, 308a
Gobliarana, 171b, 198b, 272b
Gobi, 243a, 363a
Godavery, 87b, 228a
Grosapani, 466b
Gujarat, 200b, 471b
Giimti, 466a
Acesines, 1 56b
Afghan, 29 Jb
Alavi, 200b, 330a
Aksn, 391b
Ahii, 2S5b
Aniroudh, 148b
Andarab, 211b
Anil Kuanyin, 290b
Arakhotns, 424b
Arni,28r)b
A-sa-va, 286b
A ty a in ]>akeia, 2S9b
Avakan, 29 ib
Avarh, 293b
A-va-ra-lia-kha, 200a
A - V i -ra -Inlm -kbain , 286a
Baetria, 157a, 462b
Badakshan, 156b, 291b, 418b
Baghelan, 449a
Baktra, Balkh, 449b
Baltistan, 418b
Ban nil, 200b
Baragong, 247b
Bashpa, 36b
Bayana, 355a
Behar, 205a
Benares, 1 66a
Benton, 236a
Benzaiten, 230a
Betik, 200b ■
Bhagai, 236a, 297b •
Bhida, 307b
Bingheul, 82a
Blo-gros-rgyai-mtshan, 36b
Bolor, ,418b
Bralrmin, 267a
Bukhara, 326a, 462b
Cakoka, 240b
Calmadana, 377a
Ganngyza* 442b
Chaganian, 245a
CJhagayana, 245a
Ghaktika, 3u3a
Gharaka, 2421)
Chenab, 156b
GhiLdimln, 102a
Ciukdluu 4tUb
Ghitiir, 4()4b
Giit’is-kyi-dan-pohi'.sanS’rgyaa, 2S8a
Gbt -k y i - h i m bzca, 36b
Giigt'ipa, 303a
Daedali, 432a
I ttikokn, 97a
1 tdai l>ania, 4'15b
fkaiijyO Dalshi, M-la, 222a
llgafjddaii, 195b
243a
Gnii-griib, IlkSb
I h’Ufu, 24Ta
¥ii Ihlm, 271a
lergltana, 25Ha, 453b
Fiikfi ja-Jfi, lOSb
Kami, 200b, 299a
Haridwar, 478b
Hasara (Hazara), 4S6b
Helmund, 472a
Hidda, 475a
Hiiiii, 146b, 203b, 444b
Hiyei, 176b
Hjam-dpai, 153a
Hkor-yig, 36b
Hongwanji, 332a
Hosna, 486b
Hosso, lib, 36a, 271b
Hrosminkan, 311a
Hstian Tsang, 194a
Hujikan, 312a
Hun, 312a
Honza-Nagar, 418b
Hu plan, 484b
Hurdwar, 478b
Hutuktu, 252a
I Ching, 410a
I Hsing, 9a
Indus, liSa, 197b, 246a
Isfijab, 198a
T-wu, 200b
Jaxartes, 198a
Jizo, 208b
Jodo, 287a, 357b
Jodo Shin-shu, 103b
Jojitsu, 36a, 49a, 237b
Jumna, 38a, 383b, 461a, 489b
Kach, 299b
Kajeri, 442b
Kalahu, 442b
Kanarup, 315a
Kandahar, 342a
Kandat, 262a
Kanjiir, 195b
Karakliodjo, 341a
Karaphu, 442b
Karashalir, 325a, 375a
Karghalik, 240b
Karshi, 442b
Kasanna, 442b
Kashanian, 257a
Kashgar, 9Sa, 223b, 271a, 383b
Kasiaii, 101b, 186a
Kathmandu, lS5b
Kebud(hana), 232a
Kegon, lib, 36a, 387b
Keie-yin likin tegri, 95b
Khan, 169a
Kharismiga, 364a
Khatun, 169a
Khavakan, 291b
Khavandha, 153a, 372b
Khchara, 243a
Khnora, 243a
Khotan, 81a, 253a, b
Khri-sroh-lde-btsan, 80b
Khro-bo, 49b
Khulm, 258a
Kluista, 463b
Kikana, 439b
Kobo Baishi, 312b, 347b, 352b
Kophen, 461b
Korea, 341a, 351a, 376a, 476b
Kosam, 186a
Kotlan, 308b
Kuan-yin, 81b, 86b, 108b
Kucha, 257a
Kuehe, 164a
Kukyar, 98a
Kulun, 350a
Kumkiha, 261b
Kun-dgah-grags, 167 b
K‘un-lim, 34Sb
Kun-tu-bzah-po, 288a
Kuran, 257a
K'urun, 325a
Kur}nana, 464a
Kiislia, 36a
Kustana, 81a, 253b
Kutche, 257a
Kuvayana, 464a
Ladakh, 262a
Lama, 368a
Lambhara, 467a
Lambura, 467a
Lohan, 290a
Lop, Lake, 243a
Lo-yang, 308a
Makiiai, 363a
Malabar, 192a
Mai oba thrum, 209b
Manichean, 87a, 191b, 310b
Mi-bskyod-pa, 104b
Mi-hkrugs>pa, 104b
Mimaba, 301b
Mingbuiak, 82a
Monghir, 201a
Mongolia, 428a
Mon j 11 , 153a
Muttra, 435a
Myo-ho-renge kyo, 157a
Kag-gi-lha-mo, 95b
Nag-po chen-po, 97a
Na-khri-btsan-po, 293b
Nichiren, 57a, i56a, 190b
Nilajan, 185b
Nimat, 260b, 377a
Nob, 336a
Nobatgang, 336a
Nujkend, Nujketh, 362a
■ d 2
509
610
Orissa, 240b, 330a
Osb-Turfan, 487b
Osrushna, 408b
Oxus, 38a, 449b
Ozene, 330b
Pali, 148b, 354a
Pamira, 267a
Papaya, 157b
Parthia (Persia), 188b, 212a
Peshawar, 64a, 187a
Phags-pa, 36b
Pidjan, 485a
Pulo Condore, 348b, 350a
Punaoa, 168b
Punjab, 156 b, 157a
Putcliuk, 209a
Qara shalir, v. Karashahr
Rajamundry, 87b
Eisshu, lib
Ritsu, lib, 36a, 354b
Rohilcund, 335a
Rohu, 304a
Samarkand, 349a
iSambI, 69b
Sanron, lib, 36a, 444a
Sarmanai, 242b
Sarnatb, 166a, 367a
Sbyahs-ean-ma, 95b
SemengbMi 311a
Semnoi, 242b
Sbadumai) , 258a
Shaman, 242b
Shighnan, v, Chighnan
Shin, 332a
Shingon, 11b, 36a, 333a, 335b, 347b
Shinran, 332a
Shin-shu, 103b
Shinto, 335a
Sirikol, 243a
Sogdiana, 349a
Srinagar, 359a
Suastene, 329b
Suri,408b
Sutlej, 364a
Talas, 252b
Talekan, 252a
Taras, 252b
Tarim, 177b
Tashkend, 451a
Taxila, 252a
Tchadj, 451a
Tchakas, 451a
Tchan^una, 168b
Tchaseh, 451a
Tendai, lib, 36a, 144a, b
Termed, 252b
Thattha, 412b
Tirmez, 252b
Tirmidh, 252b
Tokhara, 211 b
Toksun, 449a
Tsan-po, 86a
Tsoh-kha-pa, 256a, 368a, 395a
Tukhara, 1 56b, 392a, 450a
Tumluk, 209a
Uch Turfan, v* Osh-Turfan
Uighur, 311a, 367a
Ujjain, 330b
Ukkacela, 317a
Uiag,330b
UIak,330b
tJlii kudelukci, 104b
Ura-tepe, 408b
Urga, 325a
Vakhan, 291b
Varasena, 399a
Varusa, 391b
Vati,200b
Vati, 391b
Virasana, 307a
Wakhan, 291b
Wala, 200b
Yangi-sbahr, 487b
Yarkand -darya, 243a
Yeke-gara, 9*7a
Yerkiang, 303a
Yueh-chih, 156b
Zen 11b, 36a, 459b
Zva-dmar, 311b
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